Text -- Ezekiel 21:1-26 (NET)

The Sword of Judgment

21:1 The word of the Lord came to me: 21:2 “Son of man, turn toward Jerusalem and speak out against the sanctuaries. Prophesy against the land of Israel 21:3 and say to them, ‘This is what the Lord says: Look, I am against you. I will draw my sword from its sheath and cut off from you both the righteous and the wicked. 21:4 Because I will cut off from you both the righteous and the wicked, my sword will go out from its sheath against everyone from the south to the north. 21:5 Then everyone will know that I am the Lord, who drew my sword from its sheath– it will not be sheathed again!’ 21:6 “And you, son of man, groan with an aching heart and bitterness; groan before their eyes. 21:7 When they ask you, ‘Why are you groaning?’ you will reply, ‘Because of the report that has come. Every heart will melt with fear and every hand will be limp; everyone will faint and every knee will be wet with urine.’ Pay attention– it is coming and it will happen, declares the sovereign Lord.” 21:8 The word of the Lord came to me: 21:9 “Son of man, prophesy and say: ‘This is what the Lord says: “‘A sword, a sword is sharpened, and also polished. 21:10 It is sharpened for slaughter, it is polished to flash like lightning! “‘Should we rejoice in the scepter of my son? No! The sword despises every tree! 21:11 “‘He gave it to be polished, to be grasped in the hand– the sword is sharpened, it is polished– giving it into the hand of the executioner. 21:12 Cry out and moan, son of man, for it is wielded against my people; against all the princes of Israel. They are delivered up to the sword, along with my people. Therefore, strike your thigh. 21:13 “‘For testing will come, and what will happen when the scepter, which the sword despises, is no more? declares the sovereign Lord.’ 21:14 “And you, son of man, prophesy, and clap your hands together. Let the sword strike twice, even three times! It is a sword for slaughter, a sword for the great slaughter surrounding them. 21:15 So hearts melt with fear and many stumble. At all their gates I have stationed the sword for slaughter. Ah! It is made to flash, it is drawn for slaughter! 21:16 Cut sharply on the right! Swing to the left, wherever your edge is appointed to strike. 21:17 I too will clap my hands together, I will exhaust my rage; I the Lord have spoken.” 21:18 The word of the Lord came to me: 21:19 “You, son of man, mark out two routes for the king of Babylon’s sword to take; both of them will originate in a single land. Make a signpost and put it at the beginning of the road leading to the city. 21:20 Mark out the routes for the sword to take: “Rabbah of the Ammonites” and “Judah with Jerusalem in it.” 21:21 For the king of Babylon stands at the fork in the road at the head of the two routes. He looks for omens: He shakes arrows, he consults idols, he examines animal livers. 21:22 Into his right hand comes the portent for Jerusalem– to set up battering rams, to give the signal for slaughter, to shout out the battle cry, to set up battering rams against the gates, to erect a siege ramp, to build a siege wall. 21:23 But those in Jerusalem will view it as a false omen. They have sworn solemn oaths, but the king of Babylon will accuse them of violations in order to seize them. 21:24 “Therefore this is what the sovereign Lord says: ‘Because you have brought up your own guilt by uncovering your transgressions and revealing your sins through all your actions, for this reason you will be taken by force. 21:25 “‘As for you, profane and wicked prince of Israel, whose day has come, the time of final punishment, 21:26 this is what the sovereign Lord says: Tear off the turban, take off the crown! Things must change! Exalt the lowly, bring down the proud!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 21:2

The temple and all parts of it.

Wesley: Eze 21:3

It is no unusual thing, that in publick calamities, those who are indeed righteous should be involved with others.

Wesley: Eze 21:4

All the Jews that dwell in the land.

Wesley: Eze 21:5

It shall not return into the scabbard 'till it hath done full execution.

Wesley: Eze 21:6

Thereby express deep sorrow.

Wesley: Eze 21:6

Like a woman in travail.

Wesley: Eze 21:7

The saddest news you ever heard is coming.

Wesley: Eze 21:9

Made clean and bright.

Wesley: Eze 21:10

To whom God saith, Thou shalt break them with a rod of iron, Psa 2:9. This sword is that rod of iron, which despiseth every tree, and will bear it down.

Wesley: Eze 21:12

The devouring sword.

Wesley: Eze 21:12

In token of thy sense of what they must suffer.

Wesley: Eze 21:13

But if the king and kingdom of Judah despise this trial, both shall be destroyed and be no more.

Wesley: Eze 21:14

In token of amazement and sorrow.

Wesley: Eze 21:14

Wherewith many shall be slain.

Wesley: Eze 21:14

Where they were hidden in hope to escape.

Wesley: Eze 21:15

Both of cities, of palaces, and of private houses.

Wesley: Eze 21:15

And hath been carefully kept in the scabbard, that it might not be blunted.

Wesley: Eze 21:16

O sword, take thy own course.

Wesley: Eze 21:17

In token of my approbation.

Wesley: Eze 21:19

Paint, or describe them on a tile.

Wesley: Eze 21:19

That is, Babylon.

Wesley: Eze 21:19

Pitch on some convenient place, where thou mayest place Nebuchadnezzar's army, consulting where this one way divides into two, which was on the edge of the desert of Arabia.

Wesley: Eze 21:19

Where each way runs, toward either Rabbath, or Jerusalem; for there Nebuchadnezzar will cast lots.

Wesley: Eze 21:20

The Jews.

Wesley: Eze 21:21

The prophet speaks of what shall be, as if it were already.

Wesley: Eze 21:21

To consult with his gods, and to cast lots.

Wesley: Eze 21:21

Writing on them the names of the cities, then putting them into a quiver, and thence drawing them out and concluding, according to the name which was drawn.

Wesley: Eze 21:21

Perhaps by a divine permission, the devil gave them answers from those images.

Wesley: Eze 21:21

They judged of future events, by the entrails, and more especially by the liver.

Wesley: Eze 21:22

The divination which concerned Jerusalem, was managed on his right hand.

Wesley: Eze 21:23

The Jews.

Wesley: Eze 21:23

Zedekiah, his princes, and nobles, who swore allegiance to the king of Babylon, these perjured persons will contemn all predictions of the prophet.

Wesley: Eze 21:23

Nebuchadnezzar.

Wesley: Eze 21:23

The wickedness of their perjury and rebellion.

Wesley: Eze 21:23

Zedekiah, and the Jews with him

Wesley: Eze 21:24

Against God, and against the king of Babylon.

Wesley: Eze 21:24

To all in court, city, and country.

Wesley: Eze 21:24

As birds, or beasts in the net, are taken with the hands, so shall you, and be carried into Babylon.

Wesley: Eze 21:25

Zedekiah.

Wesley: Eze 21:25

The day of sorrows, and sufferings, and punishment is at hand.

Wesley: Eze 21:25

Shall bring the ruin of king and kingdom, and with the overthrow of your state, the means of sinning shall end too.

Wesley: Eze 21:26

The royal attire of the head, which the king daily wore.

Wesley: Eze 21:26

The kingdom shall never be what it hath been.

Wesley: Eze 21:26

Jeconiah. The advance of this captive king, came to pass in the thirty - seventh year of his captivity.

JFB: Eze 21:2

The three parts of the temple: the courts, the holy place, and the holiest. If "synagogues" existed before the Babylonian captivity, as Psa 74:8 seems to imply, they and the proseuchæ, or oratories, may be included in the "holy places" here.

JFB: Eze 21:3

Not contradictory of Eze 18:4, Eze 18:9 and Gen 18:23. Ezekiel here views the mere outward aspect of the indiscriminate universality of the national calamity. But really the same captivity to the "righteous" would prove a blessing as a wholesome discipline, which to the "wicked" would be an unmitigated punishment. The godly were sealed with a mark (Eze 9:4), not for outward exemption from the common calamity, but as marked for the secret interpositions of Providence, overruling even evil to their good. The godly were by comparison so few, that not their salvation but the universality of the judgment is brought into view here.

JFB: Eze 21:4

The "sword" did not, literally, slay all; but the judgments of God by the foe swept through the land "from the south to the north."

JFB: Eze 21:6

As one afflicted with pleurisy; or as a woman, in labor-throes, clasps her loins in pain, and heaves and sighs till the girdle of the loins is broken by the violent action of the body (Jer 30:6).

JFB: Eze 21:7

The abrupt sentences and mournful repetitions imply violent emotions.

JFB: Eze 21:9

Namely, of God (Deu 32:41). The Chaldeans are His instrument.

JFB: Eze 21:10

Literally, "that killing it may kill."

JFB: Eze 21:10

Literally, "glitter as the lightning flash": flashing terror into the foe.

JFB: Eze 21:10

It is no time for levity when such a calamity is impending (Isa 22:12-13).

JFB: Eze 21:10

The sword has no more respect to the trivial "rod" or scepter of Judah (Gen 49:10) than if it were any common "tree." "Tree" is the image retained from Eze 20:47; explained in Eze 21:2-3. God calls Judah "My son" (compare Exo 4:22; Hos 11:1). FAIRBAIRN arbitrarily translates, "Perchance the scepter of My son rejoiceth; it (the sword) despiseth every tree."

JFB: Eze 21:11

The Babylonian king in this case; in general, all the instruments of God's wrath (Rev 19:15).

JFB: Eze 21:12

Rather, "they (the princes of Israel) are delivered up to the sword together with My people" [GLASSIUS].

JFB: Eze 21:12

A mark of grief (Jer 31:19).

JFB: Eze 21:13

Rather, "There is a trial" being made: the sword of the Lord will subject all to the ordeal. "What, then, if it contemn even the rod" (scepter of Judah)? Compare as to a similar scourge of unsparing trial, Job 9:23.

JFB: Eze 21:13

The scepter, that is, the state, must necessarily then come to an end. Fulfilled in part at the overthrow of Judah by Nebuchadnezzar, but fully at the time of "Shiloh's" (Messiah's) coming (Gen 49:10), when Judea became a Roman province.

JFB: Eze 21:14

(Num 24:10), indicative of the indignant fury with which God will "smite" the people.

JFB: Eze 21:14

Referring to the threefold calamity:--(1) The taking of Zedekiah (to whom the "rod," or scepter, may refer); (2) the taking of the city; (3) the removal of all those who remained with Gedaliah. "Doubled" means "multiplied" or "repeated." The stroke shall be doubled and even trebled.

JFB: Eze 21:14

That is, by which many are slain. As the Hebrew is singular, FAIRBAIRN makes it refer to the king, "the sword of the great one that is slain," or "pierced through."

JFB: Eze 21:14

(Jer 9:21). The sword shall overtake them, not merely in the open battlefield, but in the chambers whither they flee to hide themselves (1Ki 20:30; 1Ki 22:25). MAURER translates, "which besieged them"; FAIRBAIRN, "which penetrates to them." English Version is more literal.

JFB: Eze 21:15

"the whirling glance of the sword" [FAIRBAIRN]. "The naked (bared) sword" [HENDERSON].

JFB: Eze 21:15

Literally, "stumbling-blocks." Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee.

JFB: Eze 21:15

Made to glitter.

JFB: Eze 21:15

Namely, in the hand of him who holds the hilt, or in its scabbard, that the edge may not be blunt when it is presently drawn forth to strike. GESENIUS, translates, "sharpened," &c.

JFB: Eze 21:16

Apostrophe to the sword.

JFB: Eze 21:16

Or, "Concentrate thyself"; "Unite thy forces on the right hand" [GROTIUS]. The sword is commanded to take the nearest route for Jerusalem, "whither their face was set," whether south or north ("right hand or left"), according to where the several parts of the Chaldean host may be.

JFB: Eze 21:16

Rather "set thyself on the left." The verbs are well-chosen. The main "concentration" of forces was to be on "the right hand," or south, the part of Judea in which Jerusalem was, and which lay south in marching from Babylon, whereas the Chaldean forces advancing on Jerusalem from Egypt, of which Jerusalem was north, were fewer, and therefore "set thyself" is the verb used.

JFB: Eze 21:17

Jehovah Himself smites His hands together, doing what He had commanded Ezekiel to do (see on Eze 21:14), in token of His smiting Jerusalem; compare the similar symbolical action (2Ki 13:18-19).

JFB: Eze 21:17

Give it full vent, and so satisfy it (Eze 5:13).

JFB: Eze 21:19

The king coming from Babylon is represented in the graphic style of Ezekiel as reaching the point where the road branched off in two ways, one leading by the south, by Tadmor or Palmyra, to Rabbath of Ammon, east of Jordan; the other by the north, by Riblah in Syria, to Jerusalem--and hesitating which way to take. Ezekiel is told to "appoint the two ways" (as in Eze 4:1); for Nebuchadnezzar, though knowing no other control but his own will and superstition, had really this path "appointed" for him by the all-ruling God.

JFB: Eze 21:19

Namely, Babylon.

JFB: Eze 21:19

Literally "a hand." So it is translated by FAIRBAIRN, "make a finger-post," namely, at the head of the two ways, the hand post pointing Nebuchadnezzar to the way to Jerusalem as the way he should select. But MAURER rightly supports English Version. Ezekiel is told to "choose the place" where Nebuchadnezzar should do as is described in Eze 21:20-21; so entirely does God order by the prophet every particular of place and time in the movements of the invader.

JFB: Eze 21:20

Distinct from Rabbah in Judah (2Sa 12:26). Rabbath is put first, as it was from her that Jerusalem, that doomed city, had borrowed many of her idols.

JFB: Eze 21:20

Instead of simply putting "Jerusalem," to imply the sword was to come not merely to Judah, but to its people within Jerusalem, defended though it was; its defenses on which the Jews relied so much would not keep the foe out.

JFB: Eze 21:21

Literally, "mother of the way." As "head of the two ways" follows, which seems tautology after "parting of the way," HAVERNICK translates, according to Arabic idiom, "the highway," or principal road. English Version is not tautology, "head of the two ways" defining more accurately "parting of the way."

JFB: Eze 21:21

Rather, "shook," from an Arabic root.

JFB: Eze 21:21

Divination by arrows is here referred to: they were put into a quiver marked with the names of particular places to be attacked, and then shaken together; whichever came forth first intimated the one selected as the first to be attacked [JEROME]. The same usage existed among the Arabs, and is mentioned in the Koran. In the Nineveh sculptures the king is represented with a cup in his right hand, his left resting on a bow; also with two arrows in the right, and the bow in the left, probably practising divination.

JFB: Eze 21:21

Hebrew, "teraphim"; household gods, worshipped as family talismans, to obtain direction as to the future and other blessings. First mentioned in Mesopotamia, whence Rachel brought them (Gen 31:19, Gen 31:34); put away by Jacob (Gen 35:4); set up by Micah as his household gods (Jdg 17:5); stigmatized as idolatry (1Sa 15:23, Hebrew; Zec 10:2, Margin).

JFB: Eze 21:21

They judged of the success, or failure, of an undertaking by the healthy, or unhealthy, state of the liver and entrails of a sacrifice.

JFB: Eze 21:22

Rather, "In his right hand was [is] the divination," that is, he holds up in his right hand the arrow marked with "Jerusalem," to encourage his army to march for it.

JFB: Eze 21:22

The Margin, "battering-rams," adopted by FAIRBAIRN, is less appropriate, for "battering-rams" follow presently after [GROTIUS].

JFB: Eze 21:22

That is, commanding slaughter: raising the war cry of death. Not as GESENIUS, "to open the mouth with the war shout."

JFB: Eze 21:23

Unto the Jews, though credulous of divinations when in their favor, Nebuchadnezzar's divination "shall be (seen) as false." This gives the reason which makes the Jews fancy themselves safe from the Chaldeans, namely, that they "have sworn" to the latter "oaths" of allegiance, forgetting that they had violated them (Eze 17:13, Eze 17:15-16, Eze 17:18).

JFB: Eze 21:23

Nebuchadnezzar will remember in consulting his idols that he swore to Zedekiah by them, but that Zedekiah broke the league [GROTIUS]. Rather, God will remember against them (Rev 16:19) their violating their oath sworn by the true God, whereas Nebuchadnezzar kept his oath sworn by a false god; Eze 21:24 confirms this.

JFB: Eze 21:24

Their unfaithfulness to Nebuchadnezzar was a type of their general unfaithfulness to their covenant God.

JFB: Eze 21:24

Namely, of the king of Babylon.

JFB: Eze 21:25

As having desecrated by idolatry and perjury his office as the Lord's anointed. HAVERNICK translates, as in Eze 21:14, "slain," that is, not literally, but virtually; to Ezekiel's idealizing view Zedekiah was the grand victim "pierced through" by God's sword of judgment, as his sons were slain before his eyes, which were then put out, and he was led a captive in chains to Babylon. English Version is better: so GESENIUS (2Ch 36:13; Jer 52:2).

JFB: Eze 21:25

(Eze 21:29). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (Eze 35:5).

JFB: Eze 21:26

Rather, "the miter" of the holy priest (Exo 28:4; Zec 3:5). His priestly emblem as representative of the priestly people. Both this and "the crown," the emblem of the kingdom, were to be removed, until they should be restored and united in the Mediator, Messiah (Psa 110:2, Psa 110:4; Zec 6:13), [FAIRBAIRN]. As, however, King Zedekiah alone, not the high priest also, is referred to in the context, English Version is supported by GESENIUS.

JFB: Eze 21:26

The diadem shall not be as it was [ROSENMULLER]. Nothing shall remain what it was [FAIRBAIRN].

JFB: Eze 21:26

Not the general truth expressed (Pro 3:34; Luk 1:52; Jam 4:6; 1Pe 5:5); but specially referring to Messiah and Zedekiah contrasted together. The "tender plant . . . out of the dry ground" (Isa 53:2) is to be "exalted" in the end (Eze 21:27); the now "high" representative on David's throne, Zedekiah, is to be "abased." The outward relations of things shall be made to change places in just retaliation on the people for having so perverted the moral relations of things [HENGSTENBERG].

Clarke: Eze 21:2

Set thy face toward Jerusalem - This is a continuation of the preceding prophecy; and in this chapter the prophet sets before them, in the plainest language, what the foregoing metaphors meant, so that they could not complain of his parables.

Clarke: Eze 21:3

Behold, I am against thee - Dismal news! When God is against us, who can be for us

Clarke: Eze 21:3

And will draw forth my sword - War

Clarke: Eze 21:3

And will cut off from thee - The land of Judea

Clarke: Eze 21:3

The righteous and the wicked - All shall be removed from thee. Some shall be cut off - removed by the sword; shall be slain in battle, or by the pestilence; and some shall be cut off - die by the famine; and some shall be cut off - removed from the land by captivity. Now, among the two latter classes there might be many righteous as well as wicked. And when all the provisions were consumed, so that there was no more bread in the city, during the siege by Nebuchadnezzar, the righteous must have suffered as well as the wicked; for they could not be preserved alive, but by miracle, when there was no bread; nor was their perishing for want any loss to them, because the Lord would take them straight to his glory. And however men in general are unwilling to die, yet there is no instance, nor can there be, of any man’ s complaint that he got to heaven too soon. Again, if God had permitted none to be carried off captive but the wicked, the case of these would be utterly hopeless, as there would be none to set a good example, to preach repentance, to reprove sin, or to show God’ s willingness to forgive sinners. But God, in his mercy, permitted many of the righteous to be carried off also, that the wicked might not be totally abandoned, or put beyond the reach of being saved. Hence, both Ezekiel and Daniel, and indeed several others, prophets and righteous men, were thus cut off from the land, and carried into captivity. And how much was God’ s glory and the good of men promoted by this! What a seed of salvation was sown, even in the heathen countries, by thus cutting off the righteous with the wicked! To this we owe, under God, many of the Psalms, the whole of the Book of Ezekiel, all the prophecies of Daniel, the bright example of Shadrach, Meshach, and Abed-nego, the decrees passed in favor of the religion of the true God by Nebuchadnezzar, Cyrus, Darius, etc. And to this dispensation of God’ s merciful providence we owe the Books and example of Ezra and Nehemiah. Where then is the injustice, so loudly declaimed against, of God’ s thus cutting off from the land of Judea the righteous with the wicked? The righteous were not cut off for the crimes of the wicked, (see chap. 18), nor were these crimes visited upon them, yet several of them shared in the common calamity, but none perished. Those that were removed by a violent death, (and I believe we shall find few such), got a speedier entrance into eternal glory.

Clarke: Eze 21:4

From the south to the north - The whole land shall be ravaged from one end to the other.

Clarke: Eze 21:5

It shall not return any more - That is, till all the work that I have designed for it is done. Nor did it; for Nebuchadnezzar never rested till he had subdued all the lands from the south to the north, from the Euphrates to the Nile.

Clarke: Eze 21:6

Sigh - with the breaking of thy loins - Let thy mourning for this sore calamity be like that of a woman in the pains of travail.

Clarke: Eze 21:7

Wherefore sighest thou? - The prophet was a sign unto them

His sighing and mourning showed them how they should act

Clarke: Eze 21:7

All knees shall be weak as water - See the note on Eze 7:17.

Clarke: Eze 21:10

It contemneth the rod of my son - "It,"the sword of Nebuchadnezzar, "contemneth the rod,"despises the power and influence of my son - Israel, the Jewish people: "Out of Egypt have I called My Son.

Clarke: Eze 21:10

As every tree - As all the stocks, kindreds, and nations, over which I have already given him commission. Can the rod of Israel be spared, when the trees of Assyria, Egypt, etc., have been cut down?

Clarke: Eze 21:11

This sword is sharpened - It is prepared for the slaughter, it is furbished; from the French, foubir , to polish, brighten. He shall have splendid victories every where. Some complain of corruption in the original in this place; but I think without sufficient reason.

Clarke: Eze 21:12

Smite - upon thy thigh - See on Jer 31:19 (note). So Homer, Il. 15 ver. 113: -

Ὡς εφατ ’ · αυταρ Αρης θαλερω πεπληγετο μηρ

Χερσι καταπρηνεσσ, ολοφυρομενος δε προσηυδα.

"She spake; and, with expanded arms his thigh

Smiting, thus sorrowful the god exclaimed.

Cowper.

||&&$

Clarke: Eze 21:13

Because it is a trial - This will be a trial of strength and skill between the Chaldeans and the Jews; and a trial of faith and patience to the righteous

Clarke: Eze 21:13

And what if the sword, (Nebuchadnezzar), contemn even the rod? - Overthrow Zedekiah? It will do so; for the regal government of Judea shall be no more. Or, it is tried; that it the sword. Nebuchadnezzar has already shown himself strong and skillful.

Clarke: Eze 21:14

Let the sword be doubled the third time - The sword has been doubled, and it shall come the third time. Nebuchadnezzar came against Judea Thrice

1.    Against Jehoiakim

2.    Against Jeconiah

3.    Against Zedekiah

The sword had already been doubled; it is to come now the third time, i.e., against Zedekiah

Clarke: Eze 21:14

The sword of the slain - חרב חללים chereb chalalim , "the sword of the soldiers,"of the Chaldeans. So in the next clause, היא חרב חלל הגדול hi chereb chalal haggadol , "it is the sword of that great soldier,"that eminent king and conqueror. This is the meaning of the word חלל chalal , that is so ill rendered in almost every place of its occurrence, in our Version. See Dr. Kennicott.

Clarke: Eze 21:15

Wrapped up - It is not a blunt sword, it is carefully sharpened and preserved for the slaughter.

Clarke: Eze 21:16

Go thee one way or other - Thou shalt prosper, O sword, whithersoever thou turnest; against Ammon, or Judea, or Egypt.

Clarke: Eze 21:19

Appoint thee two ways - Set off from Babylon, and lay down two ways, either of which thou mayest take; that to the right, which leads to Jerusalem; or that to the left which leads to Rabbath of the Ammonites, Eze 21:20. But why against the Ammonites? Because both they and the Moabites were united with Zedekiah against the Chaldeans, (see Jer 27:3), though they afterwards fought against Judea, Eze 12:6.

Clarke: Eze 21:21

For the king of Babylon stood at the parting of the way - He was in doubt which way he should first take; whether to humble the Ammonites by taking their metropolis, Riblath, or go at once against Jerusalem. In this case of uncertainty, he made use of divination. And this was of three kinds: 1. By arrows. 2. By images or talismans. 3. By inspecting the entrails of a sacrifice offered on the occasion

1.    He made bright his arrows. This might be after the manner in which the divination is still practiced among the Arabs. These arrows were without head or wing. They took three. On one they wrote, Command me, Lord. On the second, Forbid me, Lord. The third was blank. These were put in a bag, and the querist put in his hand and took one out. If it was Command me, he set about the business immediately; if it was Forbid me, he rested for a whole year; if it was the blank one, he drew again. On all occasions the Arabs consulted futurity by such arrows. See D’ Herbelot, under the word Acdah

2.    As to the images, the Hebrew calls them תרפים teraphim . See the note on Gen 31:19 (note)

3.    And as to the liver, I believe it was only inspected to see whether the animal offered in sacrifice were sound and healthy, of which the state of the liver is the most especial indication. When the liver is sound, the animal is healthy; and it would have been a bad omen to any who offered sacrifice, to find that the animal they had offered to their gods was diseased; as, in that case, they would have taken for granted that the sacrifice was not accepted.

Clarke: Eze 21:22

At his right hand was the divination for Jerusalem - He had probably written on two arrows; one, Jerusalem; the other, Riblath; the third, left blank. He drew, and that on which Jerusalem was written came to his hand; in consequence of which he marched immediately against that city. It was ripe for destruction; and had he marched before or after, it would have fallen; but he never considered himself as sure of the conquest till now.

Clarke: Eze 21:23

To them that have sworn oaths - To Zedekiah and his ministers, who had bound themselves by the oath of the Lord to be faithful to the Chaldeans, and to pay them the promised tribute. The oaths may refer, farther, to the alliances formed with the Egyptians, Ammonites, and others. They will not believe that Nebuchadnezzar shall succeed against them, while they expect the powerful assistance of the Egyptians.

Clarke: Eze 21:25

And thou profane wicked prince of Israel - Zedekiah, called here profane, because he had broken his oath; and wicked, because of his opposition to God and his prophet

Clarke: Eze 21:25

Whose day is come - Who in a short time shalt be delivered into the hands of thy enemies.

Clarke: Eze 21:26

Exalt him that is low - Give Gedaliah the government of Judea

Clarke: Eze 21:26

Abase him that is high - Depose Zedekiah - remove his diadem, and take off his crown.

Calvin: Eze 21:1

As Calvin’s Latin Translation ends here, so the version by the Translator comes naturally to a close. It has not been thought necessary to re-translate from the original the remainder of Ezekiel, as the previously quoted labors of Newcome and Rosenmuller are sufficiently accessible and explanatory.

Defender: Eze 21:21

Those who do not have the guidance of God through His Word or by His Spirit may seek various magical devices to help them "divine" which way to go. The Babylonians apparently divined by arrows (like drawing straws), by consulting the spirits indwelling their images, or by the shape of the livers of slain animals. But such devices easily become "false divination" (Eze 21:23), if their imagined results are contrary to God's will."

TSK: Eze 21:2

set : Eze 4:3, Eze 4:7, Eze 20:46, Eze 25:2, Eze 28:21, Eze 29:2, Eze 38:2; Eph 6:19

and drop : Deu 32:2; Amo 7:16; Mic 2:6, Mic 2:11 *marg.

against : Eze 4:7, Eze 6:2, Eze 20:46, Eze 36:1; Jer 26:11, Jer 26:12; Act 6:13, Act 6:14

TSK: Eze 21:3

Behold : Eze 5:8, Eze 26:3; Jer 21:13, Jer 50:31, Jer 51:25; Nah 2:13, Nah 3:5

will draw : Eze 21:9-11, Eze 21:19, Eze 5:12, Eze 14:17, Eze 14:21; Exo 15:9; Lev 26:25, Lev 26:33; Deu 32:41, Deu 32:42; Psa 17:13; Isa 10:5, Isa 34:5; Jer 47:6, Jer 47:7, Jer 51:20; Zep 2:12; Zec 13:7

the righteous : Eze 9:5, Eze 9:6; Job 9:22; Ecc 9:2; Jer 15:2-4

TSK: Eze 21:4

against : Eze 6:11-14, Eze 7:2, Eze 20:47

TSK: Eze 21:5

all : Eze 20:48; Num 14:21-23; Deu 29:24-28; 1Ki 9:7-9

it shall : Eze 21:30; 1Sa 3:12; Isa 45:23, Isa 55:11; Jer 23:20; Nah 1:9

TSK: Eze 21:6

Sigh : Eze 21:12, Eze 6:11, Eze 9:4; Isa 22:4; Jer 4:19, Jer 9:17-21; Joh 11:33-35

with the : Isa 16:11, Isa 21:3; Jer 30:6; Dan 5:6, Dan 8:27; Nah 2:10; Hab 3:16

before : Eze 4:12, Eze 12:3-5, Eze 37:20; Jer 19:10

TSK: Eze 21:7

Wherefore : Eze 12:9-11, Eze 20:49, Eze 24:19

For the : Eze 7:26; 2Ki 21:12; Isa 7:2, Isa 28:19; Jer 6:22-24, Jer 49:23

and every : Exo 15:15; Deu 20:8 *marg. Jos 2:9-11, Jos 5:1; 2Sa 17:10; Nah 2:10

all hands : Job 4:3, Job 4:4; Isa 35:3; Jer 50:43; Luk 21:26; Heb 12:12

faint : Lev 26:36; Isa 13:7; Jer 8:18; Lam 5:17

weak as water : Heb. go into water, Eze 7:17 *marg.

it cometh : Eze 7:2-12, Eze 12:22-28; 1Pe 4:7

TSK: Eze 21:9

A sword : Eze 21:3, Eze 21:15, Eze 21:28; Deu 32:41, Deu 32:42; Job 20:25; Isa 66:16; Jer 12:12, Jer 15:2; Amo 9:4

sharpened : Psa 7:11-13; Isa 27:1, Isa 34:5, Isa 34:6

TSK: Eze 21:10

it is furbished : Jer 46:4; Nah 3:3; Hab 3:11

should : Est 3:15; Ecc 3:4; Isa 5:12-14, Isa 22:12-14; Amo 6:3-7; Nah 1:10; Luk 21:34, Luk 21:35

it contemneth the rod of my son, as every tree : or, it is the rod of my son, it despiseth every tree, Eze 21:25-27, Eze 19:11-14, Eze 20:47; 2Sa 7:14; Psa 2:7-9, Psa 89:26-32, Psa 89:38-45, Psa 110:5, Psa 110:6; Rev 2:27

TSK: Eze 21:11

to give : Eze 21:19; Jer 25:9, Jer 25:33, Jer 51:20-23

TSK: Eze 21:12

howl : Eze 21:6, Eze 9:8, Eze 30:2; Jer 25:34; Joe 1:13; Mic 1:8

terrors by reason of the sword shall be upon my : or, they are thrust down to the sword with my. smite. This was an expression of deep affliction. Eze 21:14, Eze 6:11; Jer 31:12

TSK: Eze 21:13

Because : etc. or, When the trial hath been, what then, shall they not also belong to the despising rod? a trial. Job 9:23; 2Co 8:2

contemn : Eze 21:10,Eze 21:25

it shall : Eze 21:27

TSK: Eze 21:14

smite : Eze 21:17, Eze 6:11; Num 24:10

hands together : Heb. hand to hand

let the : Lev 26:21, Lev 26:24; 2Ki 24:1, 2Ki 24:10-16, 2Ki 25:1-7; Dan 3:19

entereth : Eze 8:12; 1Ki 20:30, 1Ki 22:25; Amo 9:2

TSK: Eze 21:15

point : or, glittering, or fear

against : Eze 21:22, Eze 15:7; Jer 17:27

that their : Eze 21:7, Eze 20:47

it is made : Eze 21:10,Eze 21:28

wrapped up : or, sharpened, Eze 21:9-11

TSK: Eze 21:16

Go : Eze 21:4, Eze 21:20, Eze 14:17, Eze 16:46

either : Gen 13:9

or on the left : Heb. set thyself, take the left hand

TSK: Eze 21:17

smite : Eze 21:14, Eze 22:13; Num 24:10

and I : Eze 5:13, Eze 16:42; Deu 28:63; Isa 1:24; Zec 6:8

TSK: Eze 21:19

Eze 4:1-3, 5:1-17; Jer 1:10

TSK: Eze 21:20

Rabbath : Eze 25:5; Deu 3:11; 2Sa 12:26; Jer 49:2; Amo 1:14, Rabbah

the defenced : 2Sa 5:9; 2Ch 26:9, 2Ch 32:5, 2Ch 33:14; Psa 48:12, Psa 48:13, Psa 125:1, Psa 125:2; Isa 22:10; Lam 4:12

TSK: Eze 21:21

the king : Pro 16:33, Pro 21:1

parting : Heb. mother

to use : Num 23:28; Deu 18:10; 1Sa 15:23; Pro 16:10; Act 16:16

he made : Or, as the Vulgate, ""he mingled his arrows:""""They wrote on several arrows,""says Jerome, ""the names of the cities they intended to assault; and then putting them altogether promiscuously in a quiver, they drew then out thence as lots are drawn; and that city whose name was written on the arrow first drawn, was the city they first made war on."

arrows : or, knives

images : Heb. teraphim, Gen 31:19, Gen 31:30; Jdg 17:5, Jdg 18:14, Jdg 18:18, Jdg 18:20,Jdg 18:24; 2Ki 23:24; Hos 3:4, Hos 4:12; Zec 10:2

TSK: Eze 21:22

captains : or battering rams, Heb. rams, Eze 4:2

to lift : Exo 32:17, Exo 32:18; Jos 6:10,Jos 6:20; 1Sa 17:20; Job 39:25; Jer 51:14

to appoint : Eze 4:2; Jer 32:24, Jer 33:4, Jer 52:4

TSK: Eze 21:23

as a : Eze 11:3, Eze 12:22; Isa 28:14, Isa 28:15

to them that have sworn oaths : or, for the oaths made unto them, Eze 17:13-19; 2Ch 36:13

but : 2Ki 24:20, 2Ki 25:1-7; Jer 52:3-11

call : Eze 21:24, Eze 29:16; Num 5:15; 1Ki 17:18; Rev 16:19

TSK: Eze 21:24

your transgressions : Eze 16:16-22, Eze 22:3-12, Eze 22:24-31, 23:5-21, Eze 24:7; Isa 3:9; Jer 2:34, Jer 3:2; Jer 5:27, Jer 5:28, Jer 6:15, Jer 8:12, Jer 9:2-7; Hos 4:2; Mic 3:10-12

ye shall : Isa 22:17, Isa 22:18; Jer 15:2; Amo 9:1-3

TSK: Eze 21:25

profane : Eze 17:19; 2Ch 36:13; Jer 24:8, Jer 52:2

whose : Eze 21:29, Eze 7:6, Eze 30:3, Eze 35:5; Psa 7:9, Psa 9:5, Psa 9:6; Jer 51:13

TSK: Eze 21:26

Remove : Eze 12:12, Eze 12:13, Eze 16:12; 2Ki 25:6, 2Ki 25:27; Jer 13:18, Jer 39:6, Jer 39:7, Jer 52:9-11, Jer 52:31-34; Lam 5:16

exalt : Eze 17:24; 1Sa 2:7, 1Sa 2:8; Psa 75:7, Psa 113:7, Psa 113:8; Luk 1:52

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 21:1-2

The first word of judgment Eze 21:1-7. Ezekiel speaks first to the people of Israel, shows the universality of the coming destructions, and indicates by a sign (that of sighing) the sadness of the calamity.

The words and order of words are identical with Eze 20:45-46, except that for "south,"there are substituted:

\tx720 \tx1080 (1) "Jerusalem;"

(2) "the holy place,"i. e., the temple and its various parts;

(3) "the land of Israel."

No subterfuge is left for the people to pretend misunderstanding.

Barnes: Eze 21:4

The righteous and the wicked - take the place of "every green tree and every dry tree"Eze 20:47; "all faces"that of "all flesh:"to show the universality of the destructions. National judgment involves the innocent in the temporal ruin of the guilty. The equity of God is vindicated by the ruin being only temporal.

From the south to the north - From one end of the holy land to the other; the seer is in the north, and looks at once on the whole extent of the ruin.

Barnes: Eze 21:6

The prophet was directed to let the people see him sighing and prostrate, as a sign of the sorrow and weakness about to come upon the people.

The breaking of thy loins - The prostration of strength; the loins being the seat of strength.

Barnes: Eze 21:8-17

The second word of judgment: the glittering and destroying sword. The passage may be called the "Lay of the Sword;"it is written in the form of Hebrew poetry, with its characteristic parallelism.

Eze 21:10

It contemneth the rod of my son, as every tree - The rod is the scepter of dominion, assigned to Judah Gen 49:10. The destroying sword of Babylon despises the scepter of Judah; it despises every tree. Others render the verse, "Shall we make mirth"(saying), "the rod of my son,"(the rod which corrects my people) "contemneth"(treats with scorn, utterly confounds) "every tree"(every other nation); or, the scepter of my people "contemneth"(proudly despises) every other nation. Proud as the people are, they shall be brought to sorrow.

Eze 21:12

Terrors - Better as in the margin.

Smite upon thy thigh - A token of mourning (compare the marginal reference note).

Eze 21:13

Or,

For it is put to the proof, and if it contemneth even the rod, What shall not be? saith the Lord

i. e., What horrors will not arise when the sword shall cut down without regard the ruling scepter of Judah!

Eze 21:14

Doubled the third time - i. e., "thrice doubled"to express its violence and force.

The sword of the slain - The sword whereby men are to be slain.

Of the great men ... - Or, The sword of the mighty slain, which presseth hard upon them.

Eze 21:15

The point of the sword - The threatening sword or terror; as in Gen 3:24, "the flaming sword."

And their ruins be multiplied - literally, "to the multiplication of stumblingblocks,"that is, so that the causes of their fall may be more numerous. Compare Jer 46:16.

Made bright ... - Or,

Ah! It is prepared for a lightning-flash, Drawn for slaughter.

Eze 21:16

The prophet addresses the sword,

Gather thyself up, O sword, to the right or to the left.

Another rendering is: "Turn thee backwards! get thee to the right! Set thee forwards (?)!get thee to the left! O whither is thy face appointed?

Eze 21:17

The Lord smites together His hands in anger (marginal reference), man in consternation.

Barnes: Eze 21:18-32

The third word of judgment. The king of Babylon’ s march upon Judaea and upon the Ammonites. Destruction is to go forth not on Judah only, but also on such neighboring tribes as the Ammonites (compare Jer 27:2-3).

Eze 21:19

Appoint thee - Set before thee.

Choose thou a place, choose it - Rather, "mark a spot, mark it,"as upon a map, at the head of the two roads, one leading to Jerusalem, the other to Ammon. These were the two roads by one or other of which an invading army must march from Babylon to Egypt.

Eze 21:21

The Chaldaean king is depicted standing at the entrance of the holy land from the north, meditating his campaign, using rites of divination that really belonged to the Akkadians, a primitive race which originally occupied the plains of Mesopotamia. The Accadians and the Etruscans belong through the Finnish family to the Turanian stock; this passage therefore shows a characteristic mode of divination in use among two widely separated nations; and as the Romans acquired their divination from the conquered Etruscans, so the Chaldaeans acquired the same art from the races whose soil they had occupied as conquerors.

He made his arrows briqht - Rather, he shook his arrow; a mode of divination much in practice with the Arabians. It was usual to place in some vessel three arrows, on one of which was written, "My God orders me;"on the other, "My God forbids me;"on the third was no inscription. These three arrows were shaken together until one came out; if it was the first, the thing was to be done; if the second, it was to be avoided; if the third, the arrows were again shaken together, until one of the arrows bearing a decided answer should come forth.

Images - Teraphim (Gen 31:19 note).

He looked in the liver - It was the practice both of the Greeks and the Romans (derived from the Etruscans) to take omens from the inspection of the entrails (especially the liver) of animals offered in sacrifice.

Eze 21:22

The divination for Jerusalem - The lot fixing the campaign against Jerusalem.

Eze 21:23

It shalt be unto them - The Jews in their vain confidence shall look upon the hopes gathered from the divinations by the Babylonians as false and groundless.

To them that have sworn oaths - According to some, "oaths of oaths are theirs;"i. e., they have the most solemn oaths sworn by God to His people, in these they trust, forgetful of the sin which broke the condition upon which these promises were given. More probably the allusion is to the oaths which the Jews had sworn to Nebuchadnezzar as vassals Eze 17:18-19; therefore they trust he will not attack them, forgetting how imperfectly they had kept their oaths, and that Nebuchadnezzar knew this.

But he will call to remembrance the iniquity - The king of Babylon will by punishment remind them of their perjury 2Ki 25:6-7; 2Ch 36:17.

Eze 21:25

Profane - Rather, "wounded,"- not dead but - having a death-wound. The prophet, turning from the general crowd, addresses Zedekiah.

When iniquity shall have an end - i. e., at the time when iniquity shall be closed with punishment. So in Eze 21:29.

Eze 21:26

The diadem ("the mitre,"the unique head-dress of the high priest) shall be removed, and the crown taken off (this shall not be as it is), the low exalted, and the high abased. Glory shall be removed alike from priest and king; the present glory and power attached to the government of God’ s people shall be quite removed.

Eze 21:27

It shall be no more - Or, "This also shall not be;"the present state of things shall not continue: all shall be confusion "until He come"to whom the dominion belongs of right. Not Zedekiah but Jeconiah and his descendants were the rightful heirs of David’ s throne. Through the restoration of the true line was there hope for Judah (compare Gen 49:10), the promised King in whom all power shall rest - the Son of David - Messiah the Prince. Thus the prophecy of destruction ends for Judah in the promise of restoration (as in Eze 20:40 ff).

Eze 21:28

The burden of the Song of the Sword, also in the form of poetry, is again taken up, directed now against the Ammonites, who, exulting in Judah’ s destruction, fondly deemed that they were themselves to escape. For Judah there is yet hope, for Ammon irremediable ruin.

Their reproach - The scorn with which they reproach Judah (marginal references).

The sword ... the glittering - Or, "the sword is drawn for the slaughter; it is furbished that it may detour, in order that it may glitter."In the Septuagint (and Vulgate) the sword is addressed; e. g., Septuagint, "Arise that thou mayest shine."

Eze 21:29

Whiles ... unto thee - A parenthesis. The Ammonites had their false diviners who deluded with vain hopes.

To bring thee upon the necks of them that are slain - To cast thee (Ammon) upon the heap of slaughtered men.

Shall have an end - Shall have its final doom.

Eze 21:30

Shall I cause it to return ... - Or, Back to its sheath! The work of the sword is over.

Poole: Eze 21:2

Set thy face put thyself in a posture may bespeak thy going to prophesy.

Toward Jerusalem or against Jerusalem, called, Eze 20:46 , forest of the south field. Drop thy word ; of the phrase see Eze 20:46 ; as rain from heaven, so distil my word.

The holy places either the temple, and all the parts of it, which were three, the porch, the holy, and holy of holies; or their synagogues, in which they met to worship and read the law, which were burnt up by this fire, Psa 74:8 .

Against the land of Israel not only against Jerusalem, but the whole land of Israel, from the south thereof to the north; as Eze 20:47 .

Poole: Eze 21:3

Publish it to all the people of the land, if any will consider it; it is not the severe and morose conjecture of a disturbed and injured man, let them know God the Lord speaks it. Weigh this, I say it is of great importance. You think yourselves more righteous than those that come against you, that they are heathen, you my peculiar people, that my temple is with you, and that I will be on your side; but be not deceived, for

I am and I will be, against you.

Will draw forth as an enemy resolved to slay,

my sword the Chaldean army under captains that are skilful to destroy, out of his sheath; I will bring them out of their land, where they are now quiet and at rest. This army shall not vanish, but effect what it is raised for, it shall make a general havoc.

Will cut off or take away out of the midst of thee, partly by the sword, and partly by captivity, or by famine.

The righteous some say here is meant such as seemed to be, but were not, just; but it is no unusual thing that in outward troubles and public calamities those who are indeed righteous should be involved with others, nor does this contradict any places which seem to promise a security to them; they may be chastised, but shall not be condemned.

And the wicked profane, ungodly, and vicious ones, who shall be cut off with double destruction.

Poole: Eze 21:4

I will cut off it is both my purpose and threat, to do that by the Chaldeans in such manner as that it shall appear I did it.

The righteous signified by the green tree, Eze 20:47 .

The wicked the dry tree, Eze 20:47 . Go forth ; have a commission, such as I gave Nebuchadnezzar, as large as is necessary for this work.

All flesh all the Jews that dwell in the land; it may somewhat reflect upon the nations near about the Jews, as Moab and Ammon.

From the south as it doth certainly denote the whole of the land of Judea, it may intimate the rise and spring of this evil from the south, i.e. Babylon, and its progress northward.

Poole: Eze 21:5

That they that smart and suffer may see and own God in their just sufferings, they that see and hear it may confess God’ s doings herein.

It shall not return any more: in Eze 20:48 it is expressed thus, it shall not be quenched , for there it was a fire; here, it shall not return into the scabbard till it hath done full execution.

Poole: Eze 21:6

Sigh thereby express to them deepest sorrows for what is present, and most piercing fears of what is to come.

With the breaking of thy loins like a woman in travail, or as one whose griefs are ready to break his heart, Isa 21:3 .

With bitterness with all sorts of the most bitter cries and tears.

Before their eyes who were now with him in Babylon, and who, as they easily could, so surely would, send word to them in Jerusalem and Judea.

Poole: Eze 21:7

This directs the prophet what account to give them, when they shall, as they certainly will, inquire what he meaneth by such unusual sorrows. Is it any private misery that makes thee sigh thus, or does it bode evil to others, or to us?

For the tidings the news that is told me from Heaven, for the certain rumour of Nebuchadnezzar’ s preparations, and march against you. The saddest news you ever heard is coming, it will most assuredly come. The courage of the stoutest heart shall fail. which shall appear in the feebleness of their hands, dejectedness of their spirit, and their knees not able to support the body; such terrors shall seize them as shall make them unable to shift from, or to make head against, the evils that come against them.

It cometh none can prevent it.

Shall be brought to pass it shall have its full effect, nothing shall be wanting to your complete undoing, and then, as I do for a sign to you, so you and yours shall do under the sorrows signified, sigh, and weep, to the breaking your very heart.

Poole: Eze 21:8

This I suppose is a further explication of what was said already of the sword God draweth out against them; with a further direction or command how the prophet should note out the nearness of the evil; he is bade to speak plainly, and tell them they may see it.

Poole: Eze 21:9

As if he pointed to it, crying out as one that suddenly seeth some dreadful sight. A mighty sword, or many; so the ingemination may imply the forces of Nebuchadnezzar and his confederates.

Sharpened prepared to wound, slay, and that with greater speed and sureness.

Furbished to terrify the weaker courage, to dazzle the eyes of such as encounter it: in a word, the danger is as near as if an army come up in array, and their swords in their bends ready to go on and fight.

Poole: Eze 21:10

To make a sore slaughter to slay many, and with as little regard as men kill beasts, or to offer whole herds of wicked men in sacrifice to the offended justice of God; much after this style both David, Psa 44:22 , and Isa 34:6 .

May glitter and strike a terror into the enemy.

Should we then make mirth? shall we allow ourselves in jollity, in feasts, or dances, or songs? This would be very uncomely.

It contemneth this great, sharp and glittering sword, appointed to cut off, slights and despiseth all the resistance that can be made against it, and reckons all former chastisements were but as the rod wherewith a son is corrected; but now the sword of an enemy is drawn out, and will cut off all. Or, Nebuchadnezzar despiseth your king, the royal family, and nobles, which are compared to gods, Eze 19:10,11 ; and would use them as he would every common tree of the wood, as it appears he did, when he put out Zedekiah’ s eyes, and bound him in chains as a slave.

Poole: Eze 21:11

He hath given it either God, whose sword it is; or Nebuchadnezzar, God’ s servant herein. Some refer it to Christ, who is Lord and Sovereign of his church, and Governor of the world.

That it may be handled be the fitter for use in the hand of the slayer, i.e. the Chaldean.

Poole: Eze 21:12

Cry as one in great distress; nay, how unseemly soever it may appear, howl, that they may by this know what sorrows are coming on them, and how they, like wild beasts taken in the toils and girts, shall howl. For the devouring sword of Babylon shall certainly be upon all, high and low.

Terrors surrounding terrors, out of which no way to escape.

The sword that sword God will draw against them.

Smite upon thy thigh in token of thy sense of what they must suffer, and to presignify what their sorrows shall be, when they must express them by signs, because too great for words.

Poole: Eze 21:13

It is a sore trial, therefore show all the signs of grief and sorrow; or it may refer to what follows in the verse; thus, since this is the exploration, or trial, which I make in so severe manner to bring them to repentance, mourn for them, lest they should harden themselves.

What if the sword? the addition of sword, which is not in the original, hath perplexed the words in my thoughts. I would read them thus,

and what if the rod contemn? It shall be no more. Then the sense runs thus: But if the king and kingdom of Judah despise this trial, and harden themselves against this sword, both shall be destroyed, and be no more, for nothing but a right use of this last trial could help them. Or else, if we must adhere to our version, what if it amount to this: All this is for probation and trial, not for utterly extirpating Israel, saith God to his prophet; who might propose this, What if the sword contemn those bounds, and despise the king and kingdom, and resolve to destroy them from being a nation? as Isa 10:6,7 . To this God gives answer thus; This he shall never effect, and in due time this sword shall be no more; Babylon shall be destroyed. In so perplexed a place I rather conjecture than affirm.

Poole: Eze 21:14

Smite thine hands together either in token of amazement and sorrow, or else to signify what pleasure it should be to see justice executed on obstinate rebels; or rather, as Eze 21:17 , clap thy hands, to awaken and hearten the Babylonians on to the slaughter.

Let the sword be doubled the third time: perhaps it is too curious to search out what particular calamities are pointed out by this trebled sword; whether,

1. Zedekiah’ s captivity with many of the princes. And,

2. Taking of the city.

3. Killing of Gedaliah and those with him: to be sure it speaks both the certainty of the thing, and the greatness of the affliction.

Sword of the slain wherewith many shall be slain.

The great men which were princes, and captains, and rulers.

Entereth into their privy chambers searcheth the most secret rooms, where they slew such as they found hidden in hope to escape.

Poole: Eze 21:15

The Lord hath gathered them together round about Jerusalem, with their swords sharpened and drawn at every gate to slay whosoever attempt to come out, or to slay all they meet with when they take the city.

All their gates both of meaner cities, of their palaces, and private houses.

That their heart may faint as what heart can be thought able to retain its courage, when beset with death by an enemy’ s sword, which killeth all that come out, and entereth to kill all that stay within?

Multiplied for number made many, for nature made very great.

Made bright prepared, brightened, and sharpened.

Wrapped up and hath been carefully kept in the scabbard, that it might keep its edge, and not be blunted.

Poole: Eze 21:16

O sword, take thy own course; O ye slaughtermen, ye Babylonian soldiers, all is open before you, go which way you will; I have brought you to waste the land from south to north, begin where you will, and proceed as you will, none shall be able to resist you.

Poole: Eze 21:17

Smite mine hands together in token of my approbation and well-pleasedness in those executions which the Chaldeans shall finish against you; those hands, that were used to restrain and check, shall excite and encourage your enemies.

My fury: see Eze 5:13 .

Poole: Eze 21:19

Appoint paint, mark out, or describe on the or tablet, as Eze 4:1 , two roads, and set it before thy countrymen in Babylon, and let them know that the arms and sword of Nebuchadnezzar are designed for exploits, where those ways lead them. Thus typically Ezekiel foretells the invasion the king of Babylon would make.

Both twain the ways, though two in the course they lead, as stream that divide and multiply, yet must take their rise from one and the same land, that is, Babylon; there the prophet must begin to mark out the way which is to he drawn out: till it divide into two. And pitch on some convenience place, where thou mayst place Nebuchadnezzar’ s army, he and his council of war consulting where this one way divides into two, which was on the edge of the desert of Arabia, as Nebuchadnezzar pursued his march from Babylon.

At the head of the way either where the way begins, at Babylon; or rather at the head where each distinct way runs out, toward either Rabbath of the Ammonites, of Jerusalem; for there Nebuchadnezzar will cast lots.

Poole: Eze 21:20

This royal city of the Ammonites, it seems, the king of Babylon had a quarrel with, as well as with Jerusalem, and he was resolved, when he came out of Babylon, to set upon one of them. There were two or three cities of this name Rabba, or Rabbath; one in the tribe of Judah, one in Issachar, one in Moab; but this in the text is distinguished by Rabbath of the Ammonites.

The Ammonites were the children of Lot’ s daughter by incestuous mixture.

To Judah i.e. the Jews, the land for the people of the land. In Jerusalem; particularly against Jerusalem, whose fortifications do now as little discourage as they shall ere long hinder Nebuchadnezzar from taking the city and destroying it

Poole: Eze 21:21

The prophet, by reason of the certainty of the thing, speaketh of what shall be as if it were already; he stood, i.e. he will make a halt, pitch his camp, and consult, on the borders of Arabia the Desert, to which one road brings travellers from Babylon, but henceforward it divides, and be comes two, one leading to Jerusalem, the other to Rabbath

To use divination to consult with his gods, and to cast lots; and here the prophet foretells what divination he useth.

Made his arrows bright: this, the first kind of divination he used by arrows, (Begouanteia ,) either writing on then the names of the cities and countries, then putting then into a quiver, and there mixing them, and thence drawing them out, and concluding according as the names were which were on the arrows, or perhaps by shooting the arrows and judging by the flight, or casting them up in the air and divining by their fall, as beggars are said to go a their staff falls. So then if Jerusalem were on the first arrow drawn out of the quiver, or if the arrows best ties or most fell that way, toward Jerusalem, Nebuchadnezzar will take that way. The next way of divining was by asking counsel of his idol, or image, which being made artificially by the skill of their juggling priests and conjurers, with little help they could give answers, and the image spake aloud what the sorcerer spake more softly, somewhat like the artificial whispering places which convey the voice, from unseen persons. Or by a Divine permission the devil gave them answers from those images. The third divination is by sacrifice, and judging of future prosperous or unprosperous events by the entrails, and more especially by the liver, its position and colour. All these he used, that with greater confidence of success he might proceed.

Poole: Eze 21:22

Either the divination which concerned Jerusalem was managed on his right hand, that way the arrows were thrown, the images stood, and sacrifices were offered; or else the lot drawn with the right hand of the priest came forth for Jerusalem. The promising lot, encouraging tokens, were those which directed this superstitious, idolatrous kin to attack Jerusalem first, and this by the overruling providence of God, who determined by infinite wisdom what seemed to blind men to be the event designed by their divinations.

To appoint now Nebuchadnezzar sets all in order pursuant to his observance of the diviners.

Captains the commanders of his forces, and their particular charges in the march and siege; he did, it is probable, assign them by lot, as is ordinary where greatest dangers attend the charges.

To open the mouth to assault the city where breaches were made, and storm the battered walls, to slay the defenders, and to run the hazard of being slain by them.

With shouting so all the barbarous, fierce nations did with shouts and hideous noises assault and fight their enemies, and with this they hoped to terrify and amaze them, and so more easily master them; and so these Babylonians did, as may be collected from Psa 137:7 Jer 51:14 , where Babylon shall be repaid her shouts.

Battering rams engines made to beat down walls; and they had this name from the iron or brass head, which usually was at the end of it, like unto the head of a ram.

Against the gates which might more easily be broken and beat down.

To cast a mount: in a siege of some length mounts must be raised to offend the besieged by shooting from the tops of them into the city, and to defend the besiegers; and the toil and danger hereof seems here to be cast on both overseers and labourors too by lot.

To build a fort wooden towers now all these works being thus by lot disposed, the wary tyrant prevents the murmurs of his commanders and soldiers, and insinuates a courage into them by the pretences of assured success, and his idols approving them.

Poole: Eze 21:23

Unto them the Jews, who shall either not believe that Nebuchadnezzar did so consult, or else that it is a vain, false, and lying divination, which will delude him that believes it, but never hurt them who deride it.

Them that have sworn oaths Zedekiah, his princes, and nobles, who swore allegiance to the king of Babylon first, and afterward conspired with Egypt, and by new and contrary oaths perjured themselves, provoked as well as dishonoured God, and enraged Nebuchadnezzar to revenge their perfidiousness; these perjured persons will contemn all predictions of the prophet, and all the preparations of the king of Babylon. But Nebuchadnezzar will think on, and thoroughly weigh, and impart also to his council, as the ground of his war, the great wickedness of their perjury and rebellion; that both Zedekiah, and the Jews with him, may be subdued, taken captives, and the kingdom overthrown, the city burnt, and they sent into Babylon.

Poole: Eze 21:24

Either referring to God, who saw still their wicked perjuries, and other sins which they persisted in, or rather referring to Nebuchadnezzar, and his ministers of state and war, to whose memory all the falsehood of the Jews was still kept fresh by repeated disloyalty, with reproach to God, whose oath the king and inhabitants of Jerusalem had violated.

Your transgressions against God, and against the king of Babylon, whose yoke you submitted to with promised obedience.

Discovered visibly to all in court, city, and country.

All your doings public management of matters of the kingdom, and private too; you add sin to sin, and that without blushing for them, or hiding them.

Because the whole summed up for confirming the threats.

Taken with the hand as birds or beasts taken in the net, encompassed therein that they cannot get away, are taken with the hand, so shall you, and be carried into Babylon.

Poole: Eze 21:25

Then; Zedekiah.

Profane tainted with secret deep irreligious opinions, whence he despised God and his oath, and profaned the name of God. Prince: so much was his royal dignity lessened, that indeed he was rather a prince subject and dependent than a king.

Whose day day of sorrows, and sufferings, and punishment, is at hand. Iniquity; the irreligion which is spread by thee among thy courtiers shall cease to spread itself, because of thy low estate. Or, when iniquity shall bring the fatal ruin of king and kingdom, and both shall be destroyed, and with the overthrow of your state the opportunities and means of sinning shall end too.

Poole: Eze 21:26

Either God speaks to the prophet to declare the thing, or to Nebuchadnezzar to do the thing, to take away the diadem, the royal tire of the head, which the king did ordinarily and daily wear.

The crown which was a royal ornament used on solemnities, and more than ordinary occasions; or it may be one thing in doubled expressions of the deposing of Zedekiah.

The same the kingdom and crown shall never be what it hath been; as we say of one greatly altered, He is not himself, so here, This shall not be the same; it was great, glorious, and flourishing, but hereafter small, dependent, ignoble, and withering.

Exalt him Jeconiah; it is probable the prophet foretells the advance of this captive king, which came to pass in the 37th year of Jeconiah’ s captivity, in the first year of Merodach, 2Ki 25:27-29 Jer 52:31 , who exalted his seat above all the captive kings in Babylon.

That is low now in captivity in Babylon. Abase him; Zedekiah, That is high; not now on the throne of Judah, strengthened with the confederacy of Egypt, on which he relieth, and exalteth himself, and bears himself high against the prophet, the king of Babylon, and, which is most insolent, against the God of heaven.

Haydock: Eze 21:3

Just. But had not God declared the contrary, chap. xviii? The time was not yet arrived; or, he rescued the just from death, though he permitted them to experience the other common miseries. (Calmet) ---

He preserved them from eternal death. (Estius) ---

The just often means those who are so only in appearance, chap. xvi. 51. (Calmet) ---

Temporal afflictions fall upon all; but the just derive benefit from them, while the wicked fall into eternal misery. (St. Jerome) (Worthington)

Haydock: Eze 21:4

North, including all the country belonging to Israel.

Haydock: Eze 21:5

Back, (ver. 30.) without doing execution, Jeremias l. 9. (Calmet)

Haydock: Eze 21:6

Bitterness. Septuagint, "pains," like those of child-bearing, Isaias xxi. 3.

Haydock: Eze 21:7

Melt. Literally, "decay," Josue vii., &c. ---

Knee. Chap. vii. 17. (Haydock)

Haydock: Eze 21:10

My son. He speaks, according to St. Jerome, to the sword of Nabuchodonosor; which was about to remove the sceptre of Israel, whom God here calls his son. (Challoner) ---

This title belonged to all Israel, Exodus iv. 22. (Worthington) ---

The Hebrew seems to be corrupt, and we may adhere to the Vulgate or to the Septuagint, (Calmet) which has, ( 9. ) "Sword be sharp, and raging to slay victims; be sharp to shine, ready for destruction; cut, reduce to nothing, remove all wood." (Haydock) ---

Syriac, "be ready to scatter the race of my son," &c. Hebrew, "Where shall we rejoice, sceptre of my son, thou sword which despisest every tree?" (Calmet) ---

Protestants, "It contemneth the rod of my son as every tree?" (Haydock)

Haydock: Eze 21:11

Slayer. He had conquered many nations before he attacked Israel. Let none boast of being the scourges of the Lord.

Haydock: Eze 21:12

Fled, with Sedecias, by night. ---

Thigh, in surprise and grief, ver. 17.

Haydock: Eze 21:13

God. Perhaps you will say it is only a trial: but what will be your sentiments, when you behold the king and his people led away? (Calmet) ---

Protestants, "Because it is a trial; and what if the sword contemn even the rod? it shall be no more, saith." (Haydock)

Haydock: Eze 21:14

Tripled. Let the war be very bloody. Nabuchodonosor often invaded Judea. (Calmet) ---

He raised the siege, but returned. (Vatable)

Haydock: Eze 21:15

Ready. Literally, "covered," ( amicti. Haydock) in the scabbard, and quite new and sharp.

Haydock: Eze 21:20

Rabbath. They had formed a league with Sedecias, and Nabuchodonosor thought of punishing them first. (Haydock) ---

But they joined his forces, Jeremias xii. 6., and xxvii. 3.

Haydock: Eze 21:21

Shuffling. Hebrew, "polishing." Syriac, &c., "shooting an arrow upwards." He was undetermined which to attack first, and perhaps wrote Jerusalem on one and Rabbath on another arrow; (St. Jerome, &c.; Calmet) or which way the arrow fell the army followed. (Haydock) ---

Many nations have adopted such superstitious practices. ---

Idols. Hebrew Teraphim, Genesis xxxi. 19. (Calmet) ---

Entrails. The Chaldeans taught the Lydians and they the Tuscans. (Grotius) ---

At first this was done only to see if the victims were sound. (Cicero, Div.)

Haydock: Eze 21:22

Right of one going by Thapsacus and Damascus, and not through the Desert Arabia, for thus Rabbath would have been to the right. God permitted this divination to succeed in his wrath. The devil pushed the Chaldeans forward, lest the Jews might be converted. (Calmet) ---

I they had attacked Rabbath first, they would probably have succeeded, as they did five years after. But the time of vengeance was come for Jerusalem, (Haydock) and they were directed to assault it. (Worthington) ---

Voice: the din of war, (Haydock) or of soldiers, trumpets, &c.

Haydock: Eze 21:23

Vain. They shall think that Nabuchodonosor is wasting his time. ---

Sabbaths. Hebrew, "they have people who swear to them;" false prophets, or the Egyptians, on whom they depend. Septuagint, "and counting the weeks," like Aman, Esther iii. 7. ---

Iniquity, or perfidy of Sedecias, chap. xvii. 15. (Calmet)

Haydock: Eze 21:24

Remembered. Hebrew, "caused....to be remembered," (Haydock) sinning publicly. (Calmet)

Haydock: Eze 21:25

Thou profane, &c. He speaks to king Sedecias, who had broken his oath, and was otherwise a wicked prince. (Challoner) ---

Hebrew, "Criminal, (sentenced to die) wicked," &c. (Calmet)

Haydock: Eze 21:26

Diadem, ( cidarim. ) Some think this was th ornament of the high priest, (St. Jerome; Chaldean) denoting that he should perish as well as the king. (Haydock) ---

This. The royal crown of Juda had exalted Sedecias from a private state and condition to the sovereign power, as the loss of it brought down Jechonias, &c. (Challoner) ---

It shall be given go Godolias. (Chaldean) Hebrew, "it is not (Haydock) or shall be no more" the same, or for the posterity of Sedecias. None of the tribe of Juda was truly king after him, till the Messias. (Sanctius; Tirinus, &c.) (Genesis xlix. 10.) (Calmet)

Gill: Eze 21:1

And the word of the Lord came unto me, saying. Upon the above excuse or complaint about speaking in parables; wherefore the prophet is ordered to speak in plainer language to the people. It is very probable that the prophet delivered the prophecy recorded in the latter part of the preceding chapter in the figurative terms in which he received it; and he here is bid to explain it to the people, or to repeat it to them in clearer expressions.

Gill: Eze 21:2

Son of man, set thy face toward Jerusalem,.... Which shows that this city was meant by "the south", Eze 20:46,

and drop thy word toward the holy places; which also are meant by the south in the passage referred to, even the holy land, holy city, and holy temple; or the temple itself is only meant, with the courts adjoining to it; or as consisting of three parts, as Kimchi, the porch, the temple, and the oracle; or the outward court, the holy place, and the holy of holies; and it may respect all other places for sacred worship, as their synagogues, both in city and country; which were not to be spared any more than the temple, nor were they, Psa 74:7. Jarchi thinks that the destruction both of the first and second temple is here intended; and which sense Kimchi also mentions.

And prophesy against the land of Israel: by which it appears that this is intended by the "forest of the south field": even the numerous inhabitants of it in general, as well as the city of Jerusalem, Eze 20:46.

Gill: Eze 21:3

And say to the land of Israel,.... The inhabitants of it, signified by the "forest of the south field", Eze 20:47,

thus saith the Lord, behold, I am against thee; and sad it is to have the Lord against a people, a nation, a city, or a family, or a particular person; for there is no contending with him, or standing before him; there is always a reason for it, it is for sin when God is against a people, even his own professing people:

and will draw forth my sword out of his sheath; bring the Chaldean army out of Babylon; which interprets what is meant by the "fire" he would kindle in the land of Israel, Eze 20:47, namely, the sword of the enemy, which he would bring upon it; or war, with all its desolating train of judgments:

and will cut off from thee the righteous and the wicked; meant by the green and dry tree, Eze 20:47, who, though they shall not perish everlastingly together, yet may fall together in temporal calamities; the one may be chastised, and the other condemned; or the one be carried captive for their good, as Ezekiel and Daniel, &c. and others be cut off by sword and famine; and such as were captives, never the better for their captivity. The Targum is,

"I will remove out of thee thy righteous ones, that I may destroy thy wicked ones.''

Some think that only such who were righteous in appearance, or in their own sight, are here meant. R. Saadiah Gaon, as Kimchi quotes him, interprets them of such as were righteous to Baal, and served him continually, in distinction from such as were wicked to him, and did not serve him continually; and both were wicked before the Lord, and therefore justly cut off.

Gill: Eze 21:4

Seeing then that I will cut off from thee the righteous and the wicked,.... Some by the sword, some by famine, some by pestilence, and others by captivity; and, upon the whole, none spared, but the land left desolate:

therefore shall my sword go forth out of his sheath against all flesh, from the south to the north; the Chaldean army shall go out of their own land against all the inhabitants of Judea, from Beersheba to Dan; this explains what is meant by all faces being burnt from the south to the north, Eze 20:47, namely, the general destruction of the Jews by the Chaldeans.

Gill: Eze 21:5

That all flesh may know that I the Lord have drawn forth my sword out of his sheath,.... The same with kindling a fire in Judea; see Gill on Eze 20:48,

it shall not return any more; that is, into its sheath, until it has done all its work; meaning that the Chaldean army should not return to their own land until they had executed the whole will of God upon the Jews; this is the fire that should not be quenched, Eze 20:48 and here ends the explanation of the said prophecy.

Gill: Eze 21:6

Sigh, therefore, thou son of man, with the breaking of thy loins,.... As if thy loins were broke, and go as if they were, and sigh as thou goest; or as a woman in travail, having her hands upon her loins as ready to break, and in the utmost distress; or heave, and groan, and sigh, till the girdle of the loins is broke, and by these motions and gesture show the miserable state of this people, and how much thou art affected with it:

and with bitterness sigh before their eyes; in the sight and hearing of the captives at Babylon; who would take care, by some means or other, to inform their brethren at Jerusalem of it, how the prophet sighed and groaned, under an apprehension and assurance of a dreadful calamity coming upon them; using along with his sobs and sighs, and brinish tears, doleful words and bitter lamentations.

Gill: Eze 21:7

And it shall be, when they say unto thee, wherefore sighest thou?.... Which he was to do that purpose, that they might be put upon asking him the reason of it; whether it was on his own personal amount, or on account of his family or particular friends; or whether on a public account, either because of what should befall the captives there, or their countrymen in Judea and Jerusalem:

that thou shalt answer, for the tidings, or, the "report" ^p,

because it cometh; the report of the Chaldean army approaching and invading Judea, and besieging Jerusalem, which he had from the Lord; and the thing itself was just at hand, and would shortly and certainly be; and that was the thing that affected him, and caused such sorrow and sighing:

and every heart shall melt; like wax, for fear of the enemy; even such who then disbelieved the report, and laughed at it as an idle story:

and all hands shall be feeble; and not able to hold a sword, or strike a stroke:

and every spirit shall faint; yea, such who had the greatest spirits, and were the most bold and undaunted, shall be quite dispirited, no heart nor courage to defend themselves or their country:

and all knees shall be weak as water; they shall not be able to stand upon their legs, and fight like men in their own defence; nor even be able to flee away, and make their escape: or,

shall flow with water ^q; either with sweat, or with urine, through fear of the enemy:

behold, it cometh, and shall be brought pass, saith the Lord God; let no man therefore put this evil day far from him, or treat this report as an idle tale, or a thing at a distance, and which may never come to pass; for it is now a coming, and in a very little time will be accomplished; for the Lord has said it, who cannot lie, whose counsel shall stand, and will do all his pleasure.

Gill: Eze 21:8

Again, the word of the Lord came unto me, saying. Either this is a new prophecy of another sword, distinct and different from that of the Chaldeans, even of the sword of the Romans, as Cocceius thinks or it is a further explanation of the former, and an enlargement upon it.

Gill: Eze 21:9

Son of man, prophesy and say, thus saith the Lord,.... Deliver out the following prophecy in the name of the Lord:

say, a sword, a sword is sharpened, and also furbished; it is not only drawn out of its sheath, as before, but is made sharp and bright, and ready for use. It is repeated, either to show the certainty of it, or to express the terror and anguish of mind on account of it; persons in distress generally repeating that which is the occasion of it. The Targum interprets it of two swords, the sword of the Babylonians, and the sword of the Ammonites; first the one was to be used, and then the other: this latter, Jarchi and Kimchi observe, was fulfilled by Ishmael the son of Nethaniah slaying Gedaliah, sent for that purpose by Baalis king of the Ammonites, Jer 40:14, but if two distinct swords are meant, I should rather think the sword of the Chaldeans, and the sword of the Romans, are intended. Cocceius, before observed, interprets it only of the latter; but Abendana both of the sword of the king of Babylon, and of the sword of the Romans.

Gill: Eze 21:10

It is sharpened to make a sore slaughter,.... To cut easily, and wound deeply, and make a slaughter of men, like beasts for sacrifice; a sacrifice to the justice of God for their sins, and so acceptable to him; and it is he indeed that sharpens it, or prepares the instruments of his vengeance, whether Chaldeans, or Romans, or both; and gives them might and courage to execute his will with great keenness of wrath and fury:

it is furbished that it may glitter; and so strike terror on those against whom it is drawn, and for whom it is prepared, as glittering armour does:

should we then make mirth? sing, and dance, and feast, and indulge ourselves in all kind of mirth and jollity, when this is the case, a drawn, sharp, glittering sword hangs over our heads? no, surely! there is good reason for you to lament and sigh, as I do; you ask me the reason of it, this is it; is there not a cause? there is; it is not a season for mirth; but for weeping and lamentation. The words may be rendered, "or let us rejoice" ^r; that is, if we can, ironically spoken.

It contemneth the rod of my son, as every tree; thus says the Lord God, this sword so sharpened and brightened despises the rod or sceptre (for so the word signifies) of Israel my son, my firstborn, and makes no more of it than a common stick, and cuts it to pieces, and destroys it; signifying hereby the easy destruction of the sceptre and kingdom of Judah by the sword of the Chaldeans or Romans. Some understand it of Christ the Son of God. The words may be rendered, "it is the rod of my son, it despiseth every tree" ^s; this sword, prepared, is no other than the rod of iron, which the Son of God makes use of to rule his enemies with, and break them in pieces; and no tree, high and low, can stand before it; it cuts down all, and destroys them, be they what they will; see Psa 2:7. Cocceius interprets the former clause, "or we shall make merry" ^t, of the Father and of the Son, and of their delight and pleasure, while wrath was executed on their enemies.

Gill: Eze 21:11

And he hath given it to be furbished, that it might be handled,.... Either Nebuchadnezzar, or rather God, or the Son of God, prepared and brightened the sword, that it might be handled and made use of, either by the Chaldeans or Romans, to the destruction of the Jews. The Targum is,

"he gave their vengeance to be delivered into the hand of the king of Babylon.''

The sword is sharpened and furbished, to give it into the hand of the slayer; either the king of Babylon, Nebuchadnezzar; or the Roman emperor, Titus Vespasian.

Gill: Eze 21:12

Cry, howl, son of man,.... Not only sigh, but cry; and not cry only, but howl; signifying hereby that this would be the case of the Jews when these calamities should come upon them; and, in order to affect them with them before hand, the prophet is ordered to act such a part, as well as to express his sympathy with them:

for it shall be upon my people; that is, the sword, or the calamity signified by it; this should be not upon other nations, but upon the Lord's own people; such who professed themselves to be his people, and whom he had distinguished from all others; this is said, to affect the prophet the more, they being both the Lord's people, and his also:

and it shall be upon all the princes of Israel; who were slain in Riblah by the king of Babylon, Jer 52:10, the sword spared neither people nor princes.

Terrors, by reason of the sword, shall be upon my people; upon the rumour of the invasion, and when besieged in the city, and when attempting to make their escape by flight: or "my people are fallen by the sword" ^u, as some:

smite therefore upon thy thigh; as one grieved in spirit, in great distress and anguish; see Jer 31:19.

Gill: Eze 21:13

Because it is a trial,.... As all afflictions and calamities are, especially to the people of God they try their faith and patience, and every other grace; and also to wicked men, they try them, whether they will repent or not:

and what if the sword contemn even the rod? the sceptre: the king of Judah, and his family; not only come upon and cut off the people and the princes, but the royal family also; and even overturn the tribe of Judah, as the word also signifies; and subvert the government of it, of which the rod or sceptre is an ensign; this would be a sore trial indeed, and yet it is intimated that so it should be:

it shall be no more, saith the Lord God; the rod or sceptre shall be no more in one of David's line, of the tribe Judah, until the Messiah comes, Eze 21:27. I should choose to render the words thus, "for it is a trial, but what?" ^w what an one is it? or for what is it? what will be the fruit, effect, and issue of it?

if also the sceptre despises; the king despises the trial, the affliction, the calamity, and is not brought to repentance by it:

it shall be no more, or "it shall not be" ^x,

saith the Lord God; it, the sceptre, shall be taken away, and not restored to the house of David, until the Messiah comes.

Gill: Eze 21:14

Thou, therefore, son of man, prophesy, and smite thine hands together,.... As being in the greatest agony for what is coming upon thy people: or "strike hand to hand" ^y; clap them together, as encouraging the enemy with his drawn, sharp, and glittering sword, to make use of it, and do execution with it:

and let the sword be doubled the third time; some think this has reference to the three captivities of Jehoiakim, Jeconiah, and Zedekiah: others to the threefold calamity in Zedekiah's time; the first, the taking of him; the second, the taking of the city; the third, the carrying captive the residue along with Gedaliah: or to the three times the Chaldeans came against Jerusalem, after this prophecy; first with Nebuchadnezzar, in the eleventh year of Zedekiah, and took him and the city; then with Nebuzaradan, in the nineteenth year of Nebuchadnezzar, and burnt the city and temple; and again in the twenty third of Nebuchadnezzar, and carried away the remnant of the people, Jer 52:5,

the sword of the slain: by which many should be slain:

it is the sword of the great men that are slain: of the sons of the kings, and of the princes and nobles of the land:

which entereth into their privy chambers; where they should endeavour to hide themselves from it, but in vain, none should escape; their privy chambers could not secrete nor secure them: or "which remains with them"; as that which is laid up, and reserved in a privy chamber, as De Dieu, from the use of the word in the Ethiopic language, renders it.

Gill: Eze 21:15

I have set the point of the sword against all their gates,.... The word rendered "point" is nowhere else used, and is differently translated: by some the "fear" of the sword ^z, as Menachem and Kimchi; by others the "cry" of the sword, or of those that are slain with it, as Jarchi; and the Targum paraphrases it,

"those that slay with the sword:''

some, as both Jarchi and Kimchi, observe, by an inversion of the letters of the alphabet, called "athbash", render it, the "slaughter" of the sword; and De Dieu and Dr. Castel, from the use of the word in the Ethiopic language, the "destruction" of it, or, the power of it. The meaning is, that the enemy, with their swords drawn, should be placed at every gate of the city of Jerusalem, or of their houses, pointed towards them; which would be very terrible, and sore destruction to them.

That their hearts may faint; seeing nothing but death before their eyes, and no way to escape it:

and their ruins be multiplied; of their families, and of their houses.

Ah! it is made bright; to terrify the more, as in Eze 21:10, appearing as a flaming sword, and so causing fear; the prophet expresses his sorrow and concern for it. The Targum is,

"woe! the sword is drawn out to kill.''

It is wrapped up for slaughter; in its sheath or scabbard, that it might not rust or be blunted, it being furbished and brightened; but this seems contrary to its being drawn out of its sheath, as in Eze 21:3. Kimchi renders it, therefore, "sharpened", as in Eze 21:10 and so the Targum,

"it is sharpened to destroy;''

the more easily and speedily.

Gill: Eze 21:16

Go thee one way or another,.... Go to some one place: or "unite thyself" ^a; to other swords, or join other soldiers holding swords; the address is to the sword, to steer its course some one way, and slay as it goes along, sparing none:

either on the right, or on the left; or south, or north; so the Targum,

"unsheathe, and slay on the south, and destroy on the north:''

whithersoever thy face is set; or prepared, as the Targum, or appointed for destruction; this is the usual interpretation: but why may not the words be an apostrophe to the prophet, to go alone or single, either to the right or left, south or north, as his face was set, Eze 21:2, sighing and crying, smiting his hands together, in order to affect the minds of the people with the sense of their calamities coming upon them?

Gill: Eze 21:17

I will also smite my hands together,.... As well as the prophet was bid to do, Eze 21:14, either expressing a concern for the calamity of the people, or indignation at their sins: or rather as encouraging their enemies to make use of the sword pointed at them, and, as it were, rejoicing at their destruction for the honour of his justice. The Targum is,

"and even I will bring vengeance upon vengeance:''

and I will cause my fury to rest; when the sword has done its business, and just vengeance is taken, the fury of the Lord shall cease; it shall proceed no further, it shall be kept within due bounds, and no more or further rage:

I the Lord have said it; who is omnipotent, and can do all things, and will do everything that he has said, whether in a way of promise or threatening.

Gill: Eze 21:18

The word of the Lord came unto me again,.... Immediately after the former; for this respects the same prophecy about the sword, and the way of its coming, and the cause of it:

saying; as follows:

Gill: Eze 21:19

Also thou, son of man, appoint thee two ways, that the sword of the king of Babylon may come,.... Describe or draw out upon a table or tile, as in Eze 4:1, or on the ground, two roads, such as are described in maps; which it may be supposed the king of Babylon would take, either the one or the other, in order to make war against some king or another:

both twain shall come forth out of one land; both ways must be drawn as coming from one country, even Babylon;

and choose thou a place, choose it at the head of the way to the city; fix upon some spacious place, where Nebuchadnezzar may be supposed to bring his army, as a proper rendezvous for them to muster them in; and let be where two ways meet, that lead to cities, one to one city, and another to another: and it seems that upon the desert of Arabia, through which the king of Babylon came, there was such a place, where two ways met, and one led to Jerusalem, and the other to Rabbath; and this is the place the prophet was to describe, and where in fact Nebuchadnezzar came.

Gill: Eze 21:20

Appoint a way,.... Mark out a way, describe a road, draw one out upon the ground, or point out one upon a table, or tile:

that the sword may come; in which the sword will come; or those that kill with the sword, as the Targum, even the Chaldean army under Nebuchadnezzar:

to Rabbath of the Ammonites; which was the metropolis of the Ammonites, and is now called Philadelphia, as Jerom writes; it is so called, to distinguish it from others of the same name; see 2Sa 12:26,

and to Judah in Jerusalem, the defenced city; which was so both by nature and art; it had mountains round about it, and had been fortified by several kings from the time of David, as Solomon, Hezekiah, and Manasseh. Judah is said to be in it; though it would seem more properly that Jerusalem was in Judah, because that people from all parts of Judah, upon hearing of the king of Babylon's intention and near approach to invade their land, fled to Jerusalem, being a fortified place, for security. Now the prophet is bid to describe a way hither; not that one and the same way led to Rabbath and Jerusalem; but he was to describe a way from the place where Nebuchadnezzar stopped, which led to Rabbath, and another which led to Jerusalem.

Gill: Eze 21:21

For the king of Babylon stood at the parting of the way, at the head of the two ways,.... That is, he would stand there; the prophet knew that it was certain it should be, and therefore represents it as if it was; he had, by a spirit of prophecy, seen, that when the king of Babylon was come to such a place, on the borders of the desert of Arabia, where the road from Babylon parted, where two ways met, the one leading to Jerusalem on the right, and the other to Rabbath on the left, he should make a full stop with his army, and consider which way he should take, whether that which led to Jerusalem, or that which led to Rabbath. It is very probable, when he came out of Babylon, his scheme was to make an attempt on both these important places, and take them; but be had not determined which to attack first, and was still doubtful; and now being come to the two roads, which led to the one and the other, it was necessary to make a halt, consider, and conclude, which course to steer; to determine which, he thought proper "to use divination", which was performed in the following manner:

he made his arrows bright; being made of iron or steel; in the brightness of which diviners looked, and made their observations, and accordingly directed what was to be done; as they did by looking into the brightness of a man's nails, as David Kimchi observes; though his father, Joseph Kimchi, was of opinion that the word has the signification of casting of arrows, or causing them to fly in the air; and supposes that Nebuchadnezzar cast up arrows into the air, and observed on which side they fell, and so judged which way to take; to this agrees the Targum,

"with a bow he cast out arrows;''

so the Syriac and Arabic versions ^b. Jerom says the way of divining by arrows was this: arrows, with the names of the cities inscribed upon them, were put into a quiver, and mixed together; and the city upon the arrow which came out first was first attacked. To this agrees the Vulgate Latin version, which renders the words, "mingling the arrows"; and Dr. Pocock ^c prefers this sense of the word, which he observes so signifies in the Arabic language; and who gives an account of the use of divination by arrows among the Arabians, who much used it; though forbidden by Mahomet, as Schultens ^d observes. Their custom was this; when a man was about to marry a wife, or go a journey, or do any business of importance, he put three arrows into a vessel; on one was inscribed,

"my lord hath commanded me;''

on another,

"my lord hath forbid me;''

the third had nothing on it. If the first he took out had the command upon it, then he proceeded with great alacrity: but if it had the prohibition, he desisted; and if that which had nothing inscribed on it, he laid it by, till one of the other two was taken out; and there is to this day a sort of divination by arrows used by the Turks; it is commonly for the wars, though it is also performed for all sorts of things; as to know whether a man should undertake a voyage, buy such a commodity, or the like. The manner of doing it, as Monsieur Thevenot ^e relates, is this; they take four arrows, and place them with their points against one another, giving them to be held by two persons; then they lay a naked sword upon a cushion before them, and read a certain chapter of the Alcoran; with that the arrows fight together for some time, and at length the one fall upon the other: if, for instance the victorious have been named Christians (for two of them they call Turks, and the other two by the name of their enemy), it is a sign that the Christians will overcome; if otherwise, it denotes the contrary. The Jews ^f say, that in the present case of Nebuchadnezzar, that when he or his diviner cast the arrow for Antioch, or for Tyre, or for Laodicea, it was broke; but when he cast it for Jerusalem, it was not broke; by which he knew that he should destroy it. This is that sort of divination which is called "belomancy": he consulted with images; or "teraphim"; images in which, as Kimchi says, they saw things future; Heathen oracles, from whence responses were made; these were images for private use, such as were the "lares" and "penates" with the Romans; these Laban had in his house in which Rachel stole from him; and are supposed to be such as are made under certain constellations, and their influences capable of speaking; see Zec 10:2, as Aben Ezra on Gen 31:34 observes, with which men used to consult about things future or unknown; and this is thought to be one reason why Rachel took away these images from her father, that he might not, by consulting with them, know which way Jacob fled ^g with such as these the king of Babylon consulted, that he might know which way he should take:

he looked in the liver; of a beast slain, and made observations on that to direct him; as used to be done by the Aruspices among the Romans. This is that sort of divination which is called "hepatoscopy", or inspection into the liver; for though the Aruspices or Extispices, so called from their looking into the entrails of a beast, and making their observations on them, used to view the several inward parts, yet chiefly the liver, which they called the head of the intestines; and if this was wanting, or the head in it, the chief part of it, it was an ill omen; thus, in the month that Claudius Caesar was poisoned, the head of the liver was wanting in the sacrifice; or if the liver was livid, vicious, had any pustules upon it, or any purulent matter in it; or was touched, cut and wounded with the knife of the sacrificer, it foreboded great evils and misfortunes; or if the extreme part of the liver, which is called the fibre, was so placed, that from the lowest fibre the livers were replicated, or there was a double liver, this was a token for good, and portended joy and happiness ^h: moreover, they used to divide the bowels or entrails into two parts, and so the liver; the one they called "familiaris", by which they judged what would befall themselves and their friends; the other "hostilis", what concerned their enemies; according to the habit, colour, and position they were in, they concluded what would befall the one and the other ⁱ. Lucan ^k and Seneca ^l particularly have respect to this: and the king of Babylon here having two people to deal with, the Ammonites and the Jews, he inspects the liver of a creature slain for sacrifice, that he might judge which was best and safest for him to attack; which was less threatening, and more easy to be overcome ^m: this divination used to be made with calves, kids, and lambs ⁿ.

Gill: Eze 21:22

At his right hand was the divination for Jerusalem,.... All his divinations, whether by arrows, or by images, or by liver, all directed him to his right hand, to turn to that which led to Jerusalem; and thus what appeared to him to be the effect of divination was overruled by the providence of God, to direct him to go and do what he designed he should:

to appoint captains to open the mouth in the slaughter; upon which he appointed his several captains and officers their distinct bodies of men they were to lead on to the siege of Jerusalem; and give them the word of command when to attack the place, scale the walls, or make breaches in it, and fall upon the enemy, and make a slaughter of them. The word for "captains" signifies "rams"; and Joseph Kimchi interprets it of battering rams, to beat down walls; but these are after mentioned; and is both by Jarchi and David Kimchi explained of general officers of the army; and so the Targum,

"to appoint generals to open the gates, that the slayer may enter by them:''

to lift up the voice with shouting; which is usually done in sieges, when a shout is made, and a place is stormed; both to animate the besiegers, and to terrify the besieged:

to appoint battering rams against the gates; to break them down, or break through them, and so make way for the army to enter in; these were engines used in sieges, to beat down walls, and make breaches in them, that the besiegers might enter; so called from the iron heads of them, which resembled rams; and are thus described by Josephus ^o,

"the ram is a huge beam, not unlike the mast of a ship; the top of it is capped with a thick piece of iron, in the form of a ram's head, from whence it has its name: this is hung by the middle with ropes to another beam, which lies across, supported by a couple of posts; and thus hanging equally balanced, is, by a great number of men violently thrust backwards and forwards, and so beats the wall with its iron head; nor is there any tower so strong, or wall so broad, as to resist its repeated strokes.''

Vitruvius ^p says it was invented by the Carthaginians at the siege of Cadiz; but Pliny ^q affirms it was invented by Epeus at the siege of Troy; but the first mention of them is made by Ezekiel here, and in Eze 4:2, and Diodorus Siculus ^r affirms they were not known in the times of Sardanapalus, when Nineveh was taken by Arbaces. The Targum interprets it of officers set at the gates, as before; and so Jarchi:

to cast a mount; made up of earth, to raise their batteries upon: and

to build a fort; to cast out their arrows from thence, and protect the besiegers; See Gill on Eze 4:1.

Gill: Eze 21:23

And it shall be unto them as a false divination in their sight,.... That is, the Jews shall laugh at this divination as a vain thing, as a Heathenish practice, and of which nothing would come; and even at the prophet's account of it, and his prophecy concerning the king of Babylon coming to invade them; they looked upon them all as of a piece, trusting to their false prophets, who assured them that they should not be delivered into his hands:

to them that have sworn oaths; a description of the Jews, who had with their king Zedekiah sworn allegiance to the king of Babylon; which oaths they had violated, taking others to the king of Egypt; or, "because they were bound by oaths to them" ^s; meaning either the Egyptians, who had bound themselves by oaths to protect the Jews; and therefore they feared nothing from this pretended divination and prophecy, as they judged them to be, though they had not kept faith with the Chaldeans themselves; or the Jews, because of the Egyptians who had entered into an alliance with them, confirmed by oaths; and this had made them secure, on this they depended. The Targum takes the words as if they signified "seven times seven"; and gives this strange paraphrase of them, accounting for the vain confidence of the Jews;

"and their divinations were lies in their eyes, and the enchantments with which he enchanted them; for they knew not that he had observed forty nine times (i.e. his arrows, images, and liver), and an answer was returned upon the word, till the time came to him in which they should be delivered into his hands:''

but he will call to remembrance the iniquity: that is, Nebuchadnezzar would call to mind the perfidy and perjury of the king of Judah, in breaking covenant with him, and violating his oath. Some think that the Chaldeans that were with Nebuchadnezzar were not satisfied at first that it was a true divination that was made, they being set upon the taking of Rabbath first; but Nebuchadnezzar, remembering and putting them in mind of the treachery of Zedekiah, reconciled them to it, and determined them in the expedition against the Jews:

that they may be taken; as birds in a snare, or beasts in a net, and be carried captive.

Gill: Eze 21:24

Therefore thus saith the Lord God,.... Because of their vain confidence, added to their perjury and perfidy:

because ye have made your iniquity to be remembered; their old sins, by committing new ones, both against the Lord, and against the king of Babylon:

in that your transgressions are discovered, so that in all your doings your sins do appear; both in their religious and civil actions; in the worship of God, and in their covenants and agreements with men; their sins were exposed and manifest to all, not only to God, who was provoked thereby, but to men, to the nations round about; particularly to Nebuchadnezzar, who was enraged by them:

because, I say, that they are come to remembrance; both before the Lord, and the king of Babylon:

ye shall be taken with the hand; as easily as a bird is, when in the snare. The Targum is,

"ye shall be delivered into the hand of the king of Babylon;''

which is no doubt the sense of the passage.

Gill: Eze 21:25

And thou, profane wicked prince of Israel,.... Meaning Zedekiah, the then reigning prince; who is so called, because he had profaned or violated the oath and covenant he made with the king of Babylon, as well as because of other sins he was guilty of; and his being a prince of Israel was an aggravation of his crimes: now, though it is "not fit" in common, or for ordinary persons, "to say to a king thou art wicked, and to princes ye are ungodly", Job 34:18, yet a prophet from the Lord, and in his name, may say so; and he ought, when he has a commission from God for it:

whose day is come; the time of his downfall and ruin; and so the Targum,

"whose day of destruction is come:''

when iniquity shall have an end; a stop put to the torrent of it, both in the king and his subjects; they not having the opportunity and means of sinning in captivity as before; or when the measure of iniquity is filled up, then comes punishment; or when the punishment of iniquity shall be completed. So the Targum,

"the time of the recompence of his sins.''

Gill: Eze 21:26

Thus saith the Lord God, remove the diadem, and take off the crown,.... That is, from Zedekiah; and as these are the regalia and ensigns of royal dignity, taking them off signifies the deposition of him as a king, the stripping him of his kingly power and authority: an earthly crown is a corruptible and fading one, at most it continues but during this life, and sometimes not so long; it does not always sit firm; sometimes it is tottering and shakes, and sometimes quite fails off to the ground; it is taken from the head of one, and put upon the head of another, by him who gives the orders in the text, and has the sovereign disposal of crowns and kingdoms; who sets up one, and puts down another. The "diadem" was a royal tire of the head, wore in common; the "crown" was put on at certain times; both signify one and the same thing, royal dignity; though the former is sometimes used as an ornament of the priesthood, as the latter of kingly power; hence the Targum,

"remove the diadem (or mitre) from Seraiah the high priest, and I will take away the crown from Zedekiah the king;''

but the latter is only meant; besides, as Kimchi observes, it was not Seraiah, but Jehozadak his son, that was carried captive with Zedekiah:

this shall not be the same; this royal dignity shall not continue the same; the kingdom shall not be in the same lustre and glory, nor in the same hands:

exalt him that is low: either Jeconiah now in captivity; and which was fulfilled when Evilmerodach lifted up his head, and set his throne above the thrones of the kings in Babylon, Jer 52:31, or Zerubbabel, of the seed of Jeconiah, who was born in the captivity, and became prince of Judah; or rather the Messiah, who was of a low extraction; born of mean parents; was as a root out of a dry ground; appeared in the form of a servant, poor and lowly; yet, when he had done his work, was highly exalted at the right hand of God; far above angels, principalities, and powers; as well as set upon the throne of his father David:

and abase him that is high; the then prince upon the throne, Zedekiah; who was high and lifted up, but should be pulled down and humbled, as he was.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 21:1

¹ sn Ezek 21:1 in the English Bible is 21:6 in the Hebrew text (BHS). See the note at 20:45.

NET Notes: Eze 21:2

¹ tn Heb “set your face toward.”

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Eze 21:3

¹ tn Heb “the land of Israel.”

² tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.

³ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

⁴ sn This is the sword of judgment, see Isa 31:8; 34:6; 66:16.

⁵ sn Ezekiel elsewhere pictures the Lord’s judgment as discriminating between the righteous and the wicked (9:4-6; 18:1-20; see as well Pss 1 and 11) and speaks of the preservation of a remnant (3:21; 6:8; 12:16). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25.

NET Notes: Eze 21:4

¹ tn Heb “all flesh” (also in the following verse).

² tn Heb “Negev.” The Negev is the south country.

NET Notes: Eze 21:6

¹ tn Heb “breaking loins.”

NET Notes: Eze 21:7

¹ tn Heb “every spirit will be dim.”

² sn This expression depicts in a very vivid way how they will be overcome with fear. See the note on the same phrase in 7:17.

NET Notes: Eze 21:10

¹ tn Heb “Or shall we rejoice, scepter of my son, it despises every tree.” The translation understands the subject of the verb “despises,” which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned just before this. Alternatively, the line may be understood as “let us not rejoice, O tribe of my son; it despises every tree.” The same word in Hebrew may be either “rod,” “scepter,” or “tribe.” The word sometimes translated as “or” or taken as an interrogative particle may be a negative particle. See D. I. Block, Ezekiel (NICOT), 1:672, n. 79.

sn The people of Judah should not place false hope in their king, symbolized by his royal scepter, for God’s judgment (symbolized by fire and then a sword) would destroy every tree (see 20:47), symbolizing the righteous and wicked (see 21:3-4).

NET Notes: Eze 21:12

¹ sn This physical action was part of an expression of grief. Cp. Jer. 31:19.

NET Notes: Eze 21:13

¹ tn Heb “For testing (will come) and what if also a scepter, it despises, will not be?” The translation understands the subject of the verb “despises,” which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned in the previous verses. The text is very difficult and any rendering is uncertain.

NET Notes: Eze 21:16

¹ tn Heb “Put to.”

² tn Heb “face.”

NET Notes: Eze 21:20

¹ tc The MT reads “Judah in fortified Jerusalem,” a geographic impossibility. The translation follows the LXX, which assumes בְּתוֹכָהּ (bÿtokhah, “in it”) for בְּצוּרָה (bÿtsurah, “fortified”).

sn As the Babylonians approached from the north, one road would branch off to the left and lead down the east side of the Jordan River to Ammon. The other road would veer to the right and lead down west of the Jordan to Jerusalem.

NET Notes: Eze 21:21

¹ tn Heb “mother.”

² sn Mesopotamian kings believed that the gods revealed the future through omens. They employed various divination techniques, some of which are included in the list that follows. A particularly popular technique was the examination and interpretation of the livers of animals. See R. R. Wilson, Prophecy and Society in Ancient Israel, 90-110.

³ tn This word refers to personal idols that were apparently used for divination purposes (Gen 31:19; 1 Sam 19:13, 16).

⁴ tn Heb “sees.”

⁵ tn Heb “the liver.”

NET Notes: Eze 21:22

¹ tn Or “on the right side,” i.e., the omen mark on the right side of the liver.

² tn Heb “to open the mouth” for slaughter.

³ tn Heb “to raise up a voice in a battle cry.”

NET Notes: Eze 21:23

¹ tn Heb “they”; the referent (the people in Jerusalem) has been specified in the translation for clarity.

² sn When the people of Judah realized the Babylonians’ intentions, they would object on grounds that they had made a treaty with the Babylonian king (see 17:13).

³ tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.

⁴ tn Or “iniquity.”

⁵ tn Heb “and he will remind of guilt for the purpose of being captured.” The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18).

NET Notes: Eze 21:24

¹ tn Heb “caused to be remembered.”

² tn Heb “Because you have brought to remembrance your guilt when your transgressions are uncovered so that your sins are revealed in all your deeds – because you are remembered, by the hand you will be seized.”

NET Notes: Eze 21:25

¹ tn This probably refers to King Zedekiah.

NET Notes: Eze 21:26

¹ tn Elsewhere in the Bible the turban is worn by priests (Exod 28:4, 37, 39; 29:6; 39:28, 31; Lev 8:9; 16:4), but here a royal crown is in view.

² tn Heb “This not this.”

³ tn Heb “the high one.”

Geneva Bible: Eze 21:2

Son of man, set thy face toward Jerusalem, ^{( a )} and drop [thy word] toward the holy places, and prophesy against the land of Israel,

^{( a )} Speak sensibly, that all may understand.

Geneva Bible: Eze 21:3

And say to the land of Israel, Thus saith the LORD; Behold, I [am] against thee, and will draw forth my sword out of its sheath, and will cut off from thee the ^{( b )} righteous and the wicked.

^{( b )} That is such which seem to have an outward show of righteousness by observation of the ceremonies of the law.

Geneva Bible: Eze 21:4

Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth from its sheath against all flesh from the south to the ^{( c )} north:

^{( c )} Meaning, through all the land.

Geneva Bible: Eze 21:6

Sigh therefore, thou son of man, with breaking ^{( d )} heart; and with bitterness sigh before their eyes.

^{( d )} As though you were in extreme anguish.

Geneva Bible: Eze 21:7

And it shall be, when they say to thee, Why sighest thou? that thou shalt answer, ^{( e )} For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak [as] water: behold, it cometh, and shall be brought to pass, saith the Lord GOD.

^{( e )} Because of the great noise of the army of the Chaldeans.

Geneva Bible: Eze 21:10

It is sharpened to make a grievous slaughter; it is polished that it may ^{( f )} glitter: should we then make mirth? it despiseth the ^{( g )} rod of my son, ^{( h )} [as] every tree.

^{( f )} And so cause fear.

^{( g )} Meaning, the sceptre showing that it will not spare the king, who would be as the son of God, and in his place.

^{( h )} That is, the rest of the people.

Geneva Bible: Eze 21:11

And he hath given it to be polished, that it may be handled: the sword is sharpened, and it is polished, to give it into the hand of the ^{( i )} slayer.

^{( i )} That is, to the army of the Chaldeans.

Geneva Bible: Eze 21:12

Cry and wail, son of man: for it shall be upon my people, it [shall be] upon all the princes of Israel: terrors by reason of the sword shall be upon my people: ^{( k )} smite therefore upon [thy] thigh.

^{( k )} Read (Eze 6:11).

Geneva Bible: Eze 21:13

Because [it is] a trial, ^{( l )} and what if [the sword] despise even the rod? it shall be no [more], saith the Lord GOD.

^{( l )} Ezekiel moved with compassion thus complains fearing the destruction of the kingdom which God had confirmed to David and his posterity by promise, which promise God performed although here it seemed to man's eye that it would utterly perish.

Geneva Bible: Eze 21:14

Thou therefore, son of man, prophesy, and smite ^{( m )} [thy] hands together, and let the sword be doubled the third time, the sword of the slain: it [is] the sword of the great [men that are] slain, which entereth into their private chambers.

^{( m )} That is, encourage the sword.

Geneva Bible: Eze 21:16

Go thee ^{( n )} one way or other, [either] on the right hand, [or] on the left, wherever thy face [is] set.

^{( n )} Provide for yourself: for you will see God's plague of all parts on this country.

Geneva Bible: Eze 21:19

Also, thou son of man, mark ^{( o )} two ways, that the sword of the king of Babylon may come: both [ways] shall come forth from one land: and choose thou a place, choose [it] at the head of the way to the city.

^{( o )} This was spoken because when Nebuchadnezzar came against Judah his purpose was also to go against the Ammonites, but doubting in the way which enterprise to undertake first he consulted with his soothsayers and so went against Judah.

Geneva Bible: Eze 21:20

Mark a way, that the sword may come to Rabbah of the Ammonites, and ^{( p )} to Judah in Jerusalem the fortified.

^{( p )} That is, to the tribe of Judah that kept themselves in Jerusalem.

Geneva Bible: Eze 21:21

For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made [his] arrows bright, he consulted with images, he looked in ^{( r )} the liver.

^{( r )} He used conjuring and sorcery.

Geneva Bible: Eze 21:23

And it shall be to them ^{( s )} as a false divination in their sight, to them that have sworn oaths: ^{( t )} but he will call to remembrance the iniquity, that they may be taken.

^{( s )} Because there was a league between the Jews and the Babylonians, they of Jerusalem will think nothing less than that this thing would come to pass.

^{( t )} That is, Nebuchadnezzar will remember the rebellion of Zedekiah, and so come on them.

Geneva Bible: Eze 21:25

And thou, profane wicked ^{( u )} prince of Israel, whose day is come, when iniquity [shall have] an end,

^{( u )} Meaning, Zedekiah who practised with the Egyptians to make himself high and able to resist the Babylonians.

Geneva Bible: Eze 21:26

Thus saith the Lord GOD; Remove the ^{( x )} diadem, and take off the crown: this [shall] not [be] the same: exalt [him that is] low, and abase [him that is] high.

^{( x )} Some refer this to the priest's attire: for Jehozadak the priest went into captivity with the king.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 21:1-32

1 Ezekiel prophesies against Jerusalem with a sign of sighing.

8 The sharp and bright sword;

18 against Jerusalem;

25 against the kingdom;

28 and against the Ammonites.

MHCC: Eze 21:1-17

Here is an explanation of the parable in the last chapter. It is declared that the Lord was about to cut off Jerusalem and the whole land, that all might know it was his decree against a wicked and rebellious people. It behoves those who denounce the awful wrath of God against sinners, to show that they do not desire the woful day. The example of Christ teaches us to lament over those whose ruin we declare. Whatever instruments God uses in executing his judgments, he will strengthen them according to the service they are employed in. The sword glitters to the terror of those against whom it is drawn. It is a sword to others, a rod to the people of the Lord. God is in earnest in pronouncing this sentence, and the prophet must show himself in earnest in publishing it.

MHCC: Eze 21:18-27

By the Spirit of prophecy Ezekiel foresaw Nebuchadnezzar's march from Babylon, which he would determine by divination. The Lord would overturn the government of Judah, till the coming of Him whose right it is. This seems to foretell the overturnings of the Jewish nation to the present day, and the troubles of states and kingdoms, which shall make way for establishing the Messiah's kingdom throughout the earth. The Lord secretly leads all to adopt his wise designs. And in the midst of the most tremendous warnings of wrath, we still hear of mercy, and some mention of Him through whom mercy is shown to sinful men.

Matthew Henry: Eze 21:1-7

The prophet had faithfully delivered the message he was entrusted with, in the close of the foregoing chapter, in the terms wherein he received it, not daring to add his own comment upon it; but, when he complained that the people found fault with him for speaking parables, the word of the Lord came to him again, and gave him a key to that figurative discourse, that with it he might let the people into the meaning of it and so silence that objection. For all men shall be rendered inexcusable at God's bar and every mouth shall be stopped. Note, He that speaks with tongues should pray that he may interpret, 1Co 14:13. When we speak to people about their souls we should study plainness, and express ourselves as we may be the best understood. Christ expounded his parables to his disciples, Mar 4:34. 1. The prophet is here more plainly directed against whom to level the arrow of this prophecy. He must drop his word towards the holy places (Eze 21:2), towards Canaan the holy land, Jerusalem the holy city, the temple the holy house. These were highly dignified above other places; but, when they polluted them, that word which used to drop in the holy places shall now drop against them: Prophesy against the land of Israel. It was the honour of Israel that it had prophets and prophecy; but these, being despised by them, are turned against them. And justly is Zion battered with her own artillery, which used to be employed against her adversaries, seeing she knew not how to value it. 2. He is instructed, and is to instruct the people, in the meaning of the fire that was threatened to consume the forest of the south: it signified a sword drawn, the sword of war which should make the land desolate (Eze 21:3): Behold, I am against thee, O land of Israel! There needs no more to make a people miserable than to have God against them; for as, if he be for us, we need not fear, whoever are against us, so, if he be against us, we cannot hope, whoever are for us. And God's professing people, when they revolt from him, set him against them, who used to be for them. Was the fire there of God's kindling? The sword here is his sword, which he has prepared, and which he will give commission to; it is he that will draw it out of its sheath, where it had laid quiet and threatened no harm. Note, When the sword is unsheathed among the nations God's hand must be eyed and owned in it. Did the fire devour every green tree and every dry tree? The sword in like manner shall cut off the righteous and the wicked. Good and bad were involved in the common calamities of the nation; the righteous were cut off from the land of Israel when they were sent captives in Babylon, though perhaps few or none of them were cut off from the land of the living; and it was a threatening omen to the land of Israel that in the beginning of its troubles such excellent men as Daniel and his fellows, and Ezekiel, were cut off from it and conveyed to Babylon. But though the sword cut off the righteous and the wicked (for it devours one as well as another, 2Sa 11:25), yet far be it from us to think that the righteous are as the wicked, Gen 18:25. No; God's graces and comforts make a great difference when his providence seems to make none. The good figs are sent into Babylon for their good, Jer 24:5, Jer 24:6. It is only in outward appearance that there is one event to the righteous and to the wicked, Ecc 9:2. But it speaks the greatness of God's displeasure against the land of Israel. Well might it be said, His eye shall not spare, when it shall not spare, no, not the righteous in it. Since there are not righteous men sufficient to save the land, to make the justice of God the more illustrious the few that there are shall suffer with it, and God's mercy shall make it up to them some other way. Did the fire burn up all faces from the south to the north? The sword shall go forth against all flesh from the south to the north, shall go forth, as God's sword, with a commission that cannot be contested, with a force that cannot be resisted. Were all flesh made to know that God kindled the fire? They shall be made to know that he has drawn forth the sword, Eze 21:5. And, lastly, Shall the fire that is kindled never be quenched? So when this sword of the Lord is drawn against Judah and Jerusalem the scabbard is thrown away, and it shall never be sheathed: It shall not return any more, till it has made a full end. 3. The prophet is ordered, by expressions of his own grief and concern for these calamities that were coming on, to try to make impressions of the like upon the people. When he has delivered his message he must sigh (Eze 21:6), must fetch many deep sighs, with the breaking of his loins; he must sign as if his heart would burst, sigh with bitterness, with other expressions of bitter sorrow, and this publicly, in the sight of those to whom he delivered the foregoing message, that this might be a sermon to their eyes as that was to their ears; and it was well if both would work upon them. The prophet must sign, though it was painful to himself and made his breast sore, and though it is probable that the profane among the people would ridicule him for it and call him a whining canting preacher. But, if we be beside ourselves it is to God; and, if this be to be vile, we will be yet more so. Note, Ministers, if they would affect others with the things they speak of, must show that they are themselves in the greatest sincerity affected with them, and must submit to that which may create uneasiness to themselves, so that it will promote the ends of their ministry. The people, observing the prophet to sigh so much and seeing no visible occasion for it, would ask, " Wherefore sighest thou? These sighs have some mystical meaning; let us know what it is."And he must answer them (Eze 21:7): "It is for the tidings, the heavy tidings, that we shall hear shortly; the tidings come (the judgments come which we hear the tidings of), they come apace, and then you will all sigh; nay, that will not serve. every heart shall melt and every spirit fail; your courage will all be gone and you will have no animating considerations to support yourselves with. And, when heart and spirit fail, it will follow of course that all hands will be feeble and unable to fight, and all knees will be weak as water and unable to flee or to stand their ground."Those who have God for them when flesh and heart fail have him to be the strength of their heart; but those who have God against them have no cordial for a fainting spirit, but are as Belshazzar when his thoughts troubled him, Dan 5:6. But some people are worse frightened than hurt; may not the case be so here and the event prove better than likely? No: Behold it cometh, and shall be brought to pass. It is not a bugbear that they are frightened with, but according to the fear so is the wrath, and more grievous than is feared.

Matthew Henry: Eze 21:8-17

Here is another prophecy of the sword, which is delivered in a very affecting manner; the expressions here used are somewhat intricate, and perplex interpreters. The sword was unsheathed in the foregoing verses; here it is fitted up to do execution, which the prophet is commanded to lament. Observe,

I. How the sword is here described. 1. It is sharpened, that it may cut and wound, and make a sore slaughter. The wrath of God will put an edge upon it; and, whatever instruments God shall please to make use of in executing his judgments, he will fill them with strength, courage, and fury, according to the service they are employed in. Out of the mouth of Christ goes a sharp sword, Rev 19:15. 2. It is furbished, that it may glitter, to the terror of those against whom it is drawn. It shall be a kind of flaming sword. If it have rusted in the scabbard for want of use, it shall be rubbed and brightened; for though the glory of God's justice may seem to have been eclipsed for a while, during the day of his patience and the delay of his judgments, yet it will shine out again and be made to glitter. 3. It is a victorious sword, nothing shall stand before it (Eze 21:10): It contemneth the rod of my son as every tree. Israel, said God once, is my son, my first-born. The government of that people was called a rod, a strong rod; we read (Eze 19:11) of the strong rods they had for sceptres. But when the sword of God's justice is drawn it contemns this rod, makes nothing of it; though it be a strong rod, and the rod of his son, it is no more than any other tree. When God's professing people have revolted from him, and are in rebellion against him, his sword despises them. What are they to him more than another people? The marginal reading gives another notion of this sword: It is the rod of my son; and we know of whom God has said (Psa 2:7), Thou art my Son, this day have I begotten thee, and (Eze 21:9) Thou shalt break them with a rod of iron. This sword is that rod of iron which contemns every tree and will bear it down. Or, This sword is the rod of my son, a correcting rod, for the chastening of the transgression of God's people (2Sa 7:14), not to cut them off from being a people. It is a sword to others, a rod to my son.

II. How the sword is here put into the hand of the executioners: "It is the rod of my Son, and he has given it that it may be handled (Eze 21:11), that it may be made use of for the end for which it was drawn. It is given into the hand, not of the fencer to be played with, but of the slayer to do execution with. The sword of war my Son makes use of as a sword of justice, and to him all judgment is committed. It is made bright (Eze 21:15), it is wrapped up, that it may be kept safe, and clean, and sharp for the slaughter, not as Goliath's sword was wrapped up in a cloth only for a memorial,"1Sa 21:9.

III. How the sword is directed, and against whom it is sent (Eze 21:12): It shall be upon my people; they shall fall by this sword. It is repeated again, as that which is scarcely credible, that the sword of the heathen shall be upon God's own people; nay, it shall be upon all the princes of Israel; their dignity and power as princes shall be no more their security than their profession of religion as princes of Israel. But, if the sword be at any time upon God's people, have they not comfort within sufficient to arm them against every thing in it that is frightful? Yes, they have, while they conduct themselves as becomes his people; but these had not done so, and therefore terrors, by reason of the sword, shall be upon those that call themselves my people. Note, While good men are quiet, not only from evil, but from the fear of it, wicked men are disturbed not only with the sword, but with the terrors of it, arising from a consciousness of their own guilt. This sword is directed particularly against the great men, for they had been the greatest sinners among them; they had altogether broken the yoke and burst the bonds (Jer 5:5), and therefore with them in a special manner God's controversy is, who had been the ringleaders in sin. The sword of the slain is the sword of the great men that are slain, Eze 21:14. Though they have furnished themselves with places of retirement, places of concealment, where they flatter themselves with hopes that they shall be safe, they will find that the sword will enter into their privy chambers, and find them out there, as the frogs, when they were one of Egypt's plagues, found admission into the chambers of their kings. The sword, the point of this sword, is directed against their gates, against all their gates (Eze 21:15), against all those things with which they thought to keep it out and fortify themselves against it. Note, The strongest gates, though they be gates of brass, ever so well barred, ever so well guarded, are no fence against the point of the sword of God's judgments. But when that is pointed against sinners, 1. They are ready to fear the worst; their hearts faint, so that they are not able to make any resistance. 2. The worst comes; whatever resistance they make, it is to no purpose, but they are ruined, and their ruins are multiplied. But what need have we to observe the particular directions of this sword when it has a general commission, is sent with a running warrant? (Eze 21:16): " Go thee, one way or other, which way thou wilt, turn to the right hand or to the left, thou wilt find those that are obnoxious, for there are none free from guilt; and thou hast authority against them, for there are none exempt from punishment; and therefore, whithersoever thy face is set, that way do thou proceed, and, like Jonathan's sword, from the blood of the slain, from the fat of the mighty, thou shalt never return empty, "2Sa 1:22. Note, So full is the world of wicked people that, which way soever God's judgments go forth, they will find work, will find matter to work upon. That fire will never go out on this earth for want of fuel. And such various methods God has of meeting with sinners that the sword of his justice is still as it was at first when it flamed in the hand of the cherubim: it turns every way, Gen 3:24.

IV. What is the nature of this sword, and what are the intentions and limitations of it as to the people of God, Eze 21:13. It is a correction; it is designed to be so; the sword to others is a rod to them. This is a comfortable word which comes in in the midst of these terrible ones, though it be expressed somewhat obscurely. 1. The people of God begin to be afraid that the sword will contemn even the rod, that the sword will go on with such fury that it will despise its commission to be a rod only, will forget its bounds and become a sword indeed, even to God's own people. They fear lest the Chaldeans' sword, which is the rod of God's anger, contemn its being called a rod, and become as the axe that boasts itself against him that heweth therewith or the staff that lifts up itself as if it were no wood, Isa 10:15. Or, " What if the sword contemn even the rod? that is, what if this sword make the former rods, as that or Sennacherib, to be contemned as nothing to this? What if this should prove not a correcting rod, but a destroying sword, to make a full end of our church and nation?"This is that which the thinking, but timorous, few are apprehensive of. Note, When threatening judgments are abroad it is good to suppose the worst that may be the consequences of them, that we may provide accordingly. What if the sword contemn the tribe or sceptre? namely, that of Judah and the house of David (so some think Shebet here signifies); what if it should aim at the ruin of our government? If it do, the Lord is righteous and will be gracious notwithstanding. But, 2. These fears are silenced with an assurance that it is not so; the sword shall not forget itself, nor the errand on which it is sent: It is a trial, and it is no more than a trial. He that sends it makes what use of it, and sets what bounds to it, he pleases. Here shall its proud waves be stayed. Note, It is matter of comfort to the people of God, when his judgments are abroad, and they are ready to tremble for fear of them, that, whatever they are to others, to them they are but trials; and, when they are tried, they shall come forth as gold, and the proving of their faith shall be the improving of it.

V. Here the prophet and the people must show themselves affected with these judgments threatened. 1. The prophet must be very serious in denouncing these judgments. He must say, A sword! a sword! Eze 21:9. Let him not study for fine words, and a variety of quaint expressions; when the town is on fire people do not so give notice of it, but cry, with a frightful doleful voice, Fire! fire! So must the prophet cry, A sword! a sword! and (Eze 21:14), Let the sword be doubled the third time in thy preaching. God speaks once, yea, twice, yea, thrice; it were well if men, after all, would perceive and regard it. It shall be doubled the third time in God's providence; for it was Nebuchadnezzar's third descent upon Jerusalem that made a full end of it. Ruin comes gradually, but at last comes effectually, upon a provoking people. Yet this is not all: the prophet is not only as a herald at arms to proclaim war, and to cry, A sword! a sword! once and again, and a third time, but, as a person nearly concerned, he must cry and howl (Eze 21:12), must sadly lament the desolations that the sword would make, as one that did himself not only sympathize with the sufferers, but feel from the sufferings. Again (Eze 21:14), Prophesy, and smite thy hands together, wring thy hands, as lamenting the desolation, or clap thy hands, as by thy prophecy instigating and encouraging those that were to be the instruments of it, or as one standing amazed at the suddenness and severity of the judgment. The prophet must smite his hands together; for (says God) I will also smite my hands together, Eze 21:17. God is in earnest in pronouncing this sentence upon them, and therefore the prophet must show himself in earnest in publishing it. God's smiting his hands together, as well as the prophet's smiting, is in token of a holy indignation at their wickedness, which was really very astonishing. When Balak's anger was kindled against Balaam he smote his hands together, Num 24:10. Note, God and his ministers are justly angry at those who might be saved and yet will be ruined. Some make it an expression of triumph and exultation, agreeing with that (Isa 1:24), Ah! I will ease me of my adversaries; and that (Pro 1:26), I also will laugh at their calamity. And so it follows here, I will cause my fury to rest, not only it shall be perfected, but it shall be pleased. And observe with what solemnity, with what authority, this sentence is ratified: " I the Lord have said it, who can and will make good what I have said. I have said it, and will never unsay it. I have said it, and who can gainsay it?"2. The people must be very serious in the prospect of these judgments. An intimation of this comes in in a parenthesis (Eze 21:10): Should we then make mirth? Seeing God has drawn the sword, and the prophet sighs and cries, Should we then make mirth? The prophet seems to give this as a reason why he sighs; as Neh 2:3, Why should not my countenance be sad, when Jerusalem lies waste? Note, Before we allow ourselves to be merry, we ought to consider whether we should be merry or no. Should we make mirth, we who are sentenced to the sword, who lie under the wrath and curse of God? Shall we make mirth as other people, who have gone a whoring from our God? Hos 9:1. Should we now make mirth, when the hand of God has gone out against us, when God's judgments are abroad in the land and he by them calls to weeping and mourning? Isa 22:11, Isa 22:13. Shall we now make mirth as the king and Haman, when the church is in perplexity (Est 3:15), when we should be grieving for the affliction of Joseph? Amo 6:6.

Matthew Henry: Eze 21:18-27

The prophet, in the verses before, had shown them the sword coming; he here shows them that sword coming against them, that they might not flatter themselves that by some means or other it should be diverted a contrary way.

I. He must see and show the Chaldean army coming against Jerusalem and determined by a supreme power so to do. The prophet must appoint him two ways, that is, he must upon a paper draw out two roads (Eze 21:19), as sometimes is done in maps; and he must bring the king of Babylon's army to the place where the roads part, for there they will make a stand. They both come out of the same land; but when they come to the place where one road leads to Rabbath, the head city of the Ammonites, and the other to Jerusalem, he makes a pause; for, though he is resolved to be the ruin of both, yet he is not determined which to attack first; here his politics and his politicians leave him at a loss. The sword must go either to Rabbath or to Judah in Jerusalem. Many of the inhabitants of Judah had now taken shelter in Jerusalem, and all the interests of the country were bound up in the safety of the city, and therefore it is called Judah in Jerusalem the defenced; so strongly fortified was it, both by nature and art, that it was thought impregnable, Lam 4:12. The prophet must describe this dilemma that the king of Babylon is at (Eze 21:21); for the king of Babylon stood (that is, he shall stand considering what course to take) at the head of the two ways. Though he was a prince of great foresight and great resolution, yet, it seems, he knew neither his own interest nor his own mind. Let not the wise man then glory in his wisdom nor the mighty man in his arbitrary power, for even those that may do what they will seldom know what to do for the best. Now observe, 1. The method he took to come to a resolution; he used divination, applied to a higher and invisible power, perhaps to the determination of Providence by a lot, in order to which he made his arrows bright, that were to be drawn for the lots, in honour of the solemnity. Perhaps Jerusalem was written on one arrow and Rabbath on the other, and that which was first drawn out of the quiver he determined to attack first. Or he applied to the direction of some pretended oracle: he consulted with images or teraphim , expecting to receive audible answers from them. Or to the observations which the augurs made upon the entrails of the sacrifices: he looked in the liver, whether the position of that portended good or ill luck. Note, It is a mortification to the pride of the wise men of the earth that in difficult cases they have been glad to make their court to heaven for direction; as it is an instance of their folly that they have taken such ridiculous ways of doing it, when in cases proper for an appeal to Providence it is sufficient that the lot be cast into the lap, with that prayer, Give a perfect lot, and a firm belief that the disposal thereof is not fortuitous, but of the Lord, Pro 16:33. 2. The resolution he was hereby brought to. Even by these sinful practices God served his own purposes and directed him to go to Jerusalem, Eze 21:22. The divination for Jerusalem happened to be at his right hand, which, according to the rules of divination, determined him that way. Note, What services God designs men for he will be sure in his providence to lead them to, though perhaps they themselves are not aware what guidance they are under. Well, Jerusalem being the mark set up, the campaign is presently opened with the siege of that important place. Captains are appointed for the command of the forces to be employed in the siege, who must open the mouth in the slaughter, must give directions to the soldiers what to do and make speeches to animate them. Orders are given to provide every thing necessary for carrying on the siege with vigour; battering rams must be prepared and forts built. O what pains, what cost, are men at to destroy one another!

II. He must show both the people and the prince that they bring this destruction upon themselves by their own sin.

1. The people do so, Eze 21:23, Eze 21:24. They slight the notices that are given them of the judgment coming. Ezekiel's prophecy is to them a false divination; they are not moved or awakened to repentance by it. When they hear that Nebuchadnezzar by his divination is directed to Jerusalem, and assured of success in that enterprise, they laugh at it and continue secure, calling it a false divination; because they have sworn oaths, that is, they have joined in a solemn league with the Egyptians, and they depend upon the promise they have made them to raise the siege, or upon the assurances which the false prophets have given them that it shall be raised. Or it may refer to the oaths of allegiance they had sworn to the king of Babylon, but had violated, for which treachery of theirs God had given them up to a judicial blindness, so that the fairest warnings given them were slighted by them as false divinations. Note, It is not strange if those who make a jest of the most sacred oaths can make a jest likewise of the most sacred oracles; for where will a profane mind stop? But shall their unbelief invalidate the counsel of God? Are they safe because they are secure? By no means; nay, the contempt they put upon divine warnings is a sin that brings to remembrance their other sins, and they may thank themselves if they be now remembered against them. (1.) Their present wickedness is discovered. Now that God is contending with them so perverse and obstinate are they that whatever they offer in their own defence does but add to their offence; they never conducted themselves so ill as they did now that they had the loudest call given them to repent and reform: " So that in all your doings your sins do appear. Turn yourselves which way you will, you show a black side."This is too true of every one of us; for not only there is none that lives and sins not, but there is not a must man upon earth that does good and sins not. Our best services have such allays of weakness, and folly, and imperfection, and so much evil is present with us even when we would do good, that we may say, with sorrow and shame, In all our doings, and in all our sayings too, our sins do appear, and witness against us, so that if we were under the law we were undone. (2.) This brings to mind their former wickedness: " You have made your iniquity to be remembered, not by yourselves that it might be repented of, but by the justice of God that it might be reckoned for. Your own sins make the sins of your fathers to be remembered against you, which otherwise you should never have smarted for."Note, God remembers former iniquities against those only who by the present discoveries of their wickedness show that they do not repent of them. (3.) That they may suffer for all together, they are turned over to the destroyed, that they may be taken (v. 23): " You shall be taken with the hand that God had appointed to seize you and to hold you and out of which you cannot escape."Men are said to be God's hand when they are made use of as the ministers of his justice, Psa 17:14. Note, Those who will not be taken with the word of God's grace shall at last be taken by the hand of his wrath.

2. The prince likewise brings his ruin upon himself. Zedekiah is the prince of Israel, to whom the prophet here, in God's name, addresses himself; and, if he had not spoken in God's name, he would not have spoken so boldly, so bluntly; for is it fit to say to a king, Thou art wicked? (1.) He gives him his character, Eze 21:25. Thou profane and wicked prince of Israel! He was not so bad as some of his predecessors, and yet bad enough to merit his character. He was himself profane, lost to every thing that is virtuous and sacred. And he was wicked, as he promoted sin among his people; he sinned, and made Israel to sin. Note, Profaneness and wickedness are bad in any, but worst of all in a prince, a prince of Israel, who as an Israelite should know better himself, and as a prince should set a better example and have a better influence on those about him. (2.) He reads him his doom. His iniquity has an end; the measure of it is full, and therefore his day has come, the day of his punishment, the day of divine vengeance. Note, Though those who are wicked and profane may flourish awhile, yet their day will come to fall. The sentence here passed is, [1.] That Zedekiah shall be deposed. He has forfeited his crown, and he shall no longer wear it; he has by his profaneness profaned his crown, and it shall be cast to the ground (Eze 21:26): Remove the diadem. Crowns and diadems are losable things; it is only in the other world that there is a crown of glory that fades not away, a kingdom that cannot be moved. The Chaldee paraphrase expounds it thus: Take away the diadem from Seraiah the chief priest, and I will take away the crown from Zedekiah the king; neither this nor that shall abide in his place, but shall be removed. This shall not be the same, not the same that he has been; this not this (so the word is); profane and wicked perhaps he is as he has been. Note, Men lose their dignity by their iniquity. Their profaneness and wickedness remove their diadem, and take off their crown, and make them the reverse of what they were. [2.] That great confusion and disorder in the state shall follow hereupon. Every thing shall be turned upside down. The conqueror shall take a pride in exalting him that is low and abasing him that is high, preferring some and degrading others, at his pleasure, without any regard either to right or merit. [3.] Attempts to re-establish the government shall be blasted and come to nothing, Gedaliah's particularly, and Ishmael's who was of the seed-royal (to which the Chaldee paraphrase refers this); neither of them shall be able to make any thing of it. I will overturn, overturn, overturn, first one project and then another; for who can build up what God will throw down? [4.] This monarchy shall never be restored till it is fixed for perpetuity in the hands of the Messiah. There shall be no more kings of the house of David after Zedekiah, till Christ comes, whose right the kingdom is, who is that seed of David in whom the promise was to have its full accomplishment, and I will give it to him. He shall have the throne of his father David, Luk 1:32. Immediately before the coming of Christ there was a long eclipse of the royal dignity, as there was also a failing of the spirit of prophecy, that his shining forth in the fulness of time both as king and prophet might appear the more illustrious. Note, Christ has an incontestable title to the dominion and sovereignty both in the church and in the world; the kingdom is his right. And, having the right, he shall in due time have the possession: I will give it to him; and there shall be a general overturning of all rather than he shall come short of his right, and a certain overturning of all the opposition that stands in his way to make room for him, Dan 2:45; 1Co 15:25. This is mentioned here for the comfort of those who feared that the promise made in David would fail for evermore. "No,"says God, "that promise is sure, for the Messiah's kingdom shall last for ever."

Keil-Delitzsch: Eze 21:1-7

The Sword of the Lord and Its Disastrous Effects

Eze 21:1. And the word of Jehovah came to me, saying, Eze 21:2. Son of man, set thy face toward Jerusalem, and trickle over the holy places, and prophesy over the land of Israel, Eze 21:3. And say to the land of Israel, Thus saith Jehovah, Behold, I will deal with thee, and will draw my sword out of its scabbard, and cut off from thee the righteous and the wicked. Eze 21:4. Because I will cut off from thee the righteous and the wicked, therefore shall my sword to go forth from its scabbard against all flesh from south to north. Eze 21:5. And all flesh shall know that I, Jehovah, have drawn my sword out of its scabbard: it shall not return again. Eze 21:6. And thou, son of man, sigh! so that the hips break; and with bitter pain sigh before their eyes! Eze 21:7. And when they say to thee, Wherefore dost thou sigh? say, Because of a report that it is coming; and every heart will sink, and all hands become powerless, and every spirit will become dull, and all knees turn into water: Behold, it cometh, and will happen, is the saying of the Lord Jehovah. - In the preceding parable, the expression "forest of the field in the south,"or "forest of the south-land,"was enigmatical. This is explained to signify Jerusalem with its holy places ( מקדּשׁים , see comm. on Eze 7:24), and the land of Israel, i.e., the kingdom of Judah. In accordance with this, the fire kindled by the Lord is interpreted as being the sword of the Lord. It is true that this is a figurative expression; but it is commonly used for war, which brings with it devastation and death, and would be generally intelligible. The sword will cut off both righteous and wicked. This applies to the outer side of the judgment, inasmuch as both good and bad fall in war. This is the only aspect brought into prominence here, since the great purpose was to alarm the sinners, who were boasting of their security; but the distinction between the two, as described in Eze 9:4., is not therefore to be regarded as no longer existing. This sword will not return, sc. into the scabbard, till it has accomplished the result predicted in Eze 21:3 (cf. 2Sa 1:22; Isa 55:11). As Tremellius has aptly observed upon this passage, "the last slaughter is contrasted with the former ones, in which, after the people had been chastened fore a time, the sword was returned to its scabbard again."In order to depict the terrors of this judgment before the eyes of the people, the prophet is commanded to groan before their eyes in the most painful way possible (Eze 21:6.). בּשׁברון מתנים , with breaking of the hips, i.e., with pain sufficient to break the hips, the seat of strength in man (compare Nah 2:11; Isa 21:3). מרירוּת , bitterness, i.e., bitter anguish. The reason which he is to assign to the questioners for this sighing is "on account of the report that is coming,"- an antiptosis for "on account of the coming report"(cf. Gen 1:4, etc.). the report comes when the substance of it is realized. The reference is to the report of the sword of the Lord, - that is to say, of the approach of the Chaldeans to destroy Jerusalem and the kingdom of Judah. The impression which this disclosure will make upon the hearers will be perfectly paralyzing ( Eze 21:7 ). All courage and strength for offering resistance will be crippled and broken. נמס כּל־לב (cf. Nah 2:11) is strengthened by כּהתה , every spirit will become dull, so that no one will know what counsel to give. ' כּל־בּרכּים תּלכנה וגו corresponds to רפוּ כּל־ידים (cf. Eze 7:17). The threat is strengthened by the words, "behold, it cometh, and will take place."The subject is שׁמוּעה , the report, i.e., the substance of the report. - This threat is more fully expanded in Eze 21:8-17; Eze 21:8-13 corresponding to Eze 21:1-5, and Eze 21:14-17 to Eze 21:6, Eze 21:7.

Keil-Delitzsch: Eze 21:8-17

The Sword is Sharpened for Slaying

Eze 21:8. And the word of Jehovah came to me, saying, Eze 21:9. Son of man, prophesy, and say, Thus saith Jehovah, A sword, a sword sharpened and also polished: Eze 21:10. That it may effect a slaughter is it sharpened; that it may flash is it polished: or shall we rejoice (saying), the sceptre of my son despiseth all wood? Eze 21:11. But it has been given to be polished, to take it in the hand; it is sharpened, the sword, and it is polished, to give it into the hand of the slayer. Eze 21:12. Cry and howl, son of man, for it goeth over my people, it goeth over all the princes of Israel: they have fallen by the sword along with my people: therefore smite upon the thigh. Eze 21:13. For the trial is made, and what if the despising sceptre shall not come? is the saying of the Lord Jehovah. Eze 21:14. And thou, son of man, prophesy and smite the hands together, and the sword shall double itself into threefold, the sword of the pierced: it is the sword of a pierced one, of the great one, which encircles them. Eze 21:15. That the heart may be dissolved, and stumbling-blocks may be multiplied, I have set the drawing of the sword against all their gates: Alas! it is made into flashing, drawn for slaying. Eze 21:16. Gather thyself up to the right hand, turn to the left, whithersoever thine edge is intended. Eze 21:17. And I also will smite my hands together, and quiet my wrath: I, Jehovah, have spoken it. - The description of the sword is thrown into a lyrical form (Eze 21:8-13), - a kind of sword-song, commemorating the terrible devastation to be effected by the sword of the Lord. The repetition of חרב in Eze 21:9 is emphatic. הוּחדּה is the perfect Hophal of חדד , to sharpen. מרוּטה is the passive participle of מרט , to polish; מרטּה (Eze 21:10), the participle Pual , with מ dropped, and Dagesh euphon . היה , a rare form of the infinitive for היות . The polishing gives to the sword a flashing brilliancy, which renders the sharpness of its edge still more terrible. The very obscure words, ' או נשׂישׂ וגו , I agree with Schmieder and Kliefoth in regarding as a protest, interposed by the prophet in the name of the people against the divine threat of the sword of vengeance, on the ground of the promises which had been given to the tribe of Judah. או , or perhaps; introducing an opposite case, or an exception to what has been said. The words ' שׁבט are to be taken as an objection, so that לאמר is to be supplied in thought. The objection is taken from the promise given in Jacob's blessing to the tribe of Judah: "the sceptre will not depart from Judah"(Gen 49:10). שׁבט בּני points unquestionably to this. בּני is taken from Eze 21:9, where the patriarch addresses Judah, whom he compares to a young lion, as בּני . Consequently the sceptre of my son is the command which the patriarch holds out to view before the tribe of Judah. This sceptre despises all wood, i.e., every other ruler's staff, as bad wood. This view is not rendered a doubtful one by the fact that שׁבט is construed as a feminine here, whereas it is construed as a masculine in every other case; for this construction is unquestionable in Eze 21:7 (12), and has many analogies in its favour. All the other explanations that have been proposed are hardly worth mentioning, to say nothing of refuting, as they amount to nothing more than arbitrary conjectures; whereas the assumption that the words are to be explained from Gen 49:10 is naturally suggested by the unquestionable allusion to the prophecy in that passage, which we find in Eze 21:27 of the present chapter. ויּתּן in Eze 21:11 is to be taken adversatively, "but he gave it (the sword) to be sharpened."The subject to ויּתּן is not Jehovah, but is indefinite, "one"( man , Angl. they), although it is actually God who has prepared the sword for the slaughter of Israel. The train of thought is the following: Do not think we have no reason to fear the sharply-ground sword of Jehovah, because Judah has received the promise that the sceptre shall not depart from it; and this promise will certainly be fulfilled, and Judah be victorious over every hostile power. The promise will not help you in this instance. The sword is given to be ground, not that it may be put into the scabbard, but that it may be taken in the hand by a slayer, and smite all the people and all its princes. In the phrase היא הוּחדּה חרב , חרב is in apposition to the subject היא , and is introduced to give emphasis to the words. It is not till Eze 21:19 that it is stated who the slayer is; but the hearers of the prophecy could be in no doubt. Consequently - this is the connection with Eze 21:12 - there is no ground for rejoicing from a felling of security and pride, but rather an occasion for painful lamentation.

This is the meaning contained in the command to the prophet to cry and howl. For the sword will come upon the nation and its princes. It is the simplest rendering to take היא as referring to הרב , היה ב , to be at a person, to fasten to him, to come upon him, as in 1Sa 24:14; 2Sa 24:17. מגוּרי , not from גּוּר , but the passive participle of מגר in the Pual , to overthrow, cast down (Psa 89:45): "fallen by the sword have they (the princes) become, along with my people."The perfects are prophetic, representing that which will speedily take place as having already occurred. - Smiting upon the thigh is a sign of alarm and horror (Jer 31:19). בּחן , perfect Pual , is used impersonally: the trial is made. The words allude to the victories gained already by Nebuchadnezzar, which have furnished tests of the sharpness of his sword. The question which follows וּמה contains an aposiopesis : and what? Even if the despising sceptre shall not come, what will be the case then? שׁבט מאסת , according to Eze 21:10, is the sceptre of Judah, which despises all other sceptres as bad wood. יהיה , in this instance, is not "to be,"in the sense of to remain, but to become, to happen, to come (come to pass), to enter. The meaning is, if the sceptre of Judah shall not display, or prove itself to possess, the strength expected of it. - With Eze 21:14 the address takes a new start, for the purpose of depicting still further the operations of the sword. Smiting the hands together (smiting hand in hand) is a gesture expressive of violent emotion (cf. Eze 6:11; Num 24:10). The sword is to double, i.e., multiply itself, into threefold ( שׁלישׁתה , adverbial), namely, in its strength, or its edge. Of course this is not to be taken arithmetically, as it has been by Hitzig, but is a bold paradoxical statement concerning the terrible effect produced by the sword. It is not even to be understood as referring to three attacks made at different times by the Chaldeans upon Jerusalem, as many of the commentators suppose. The sword is called חבב חללים , sword of pierced ones, because it produces the pierced or slain. The following words are rendered by Hitzig and Kliefoth: the great sword of the slain. But apart from the tautology which this occasions, the rendering can hardly be defended on grammatical grounds. For, in the first place, we cannot see why the singular חלל should have been chosen, when the expression was repeated, instead of the plural חללים ; and secondly, חגּדול cannot be an adjective agreeing with חרב , for חרב is a noun of the feminine gender, and is construed here as a feminine, as החדרת clearly shows. הגּדול is in apposition to חלל , "sword of a pierced man, the great one;"and the great man pierced is the king, as Ewald admits, in agreement with Hengstenberg and Hävernick. The words therefore affirm that the sword will not only slay the mass of the people, but pierce the king himself. (See also the comm. on Eze 21:25.) - Eze 21:15 is not dependent upon what precedes, but introduces a new thought, viz., for what purpose the sword is sharpened. God has placed the flashing sword before all the gates of the Israelites, in order that ( למען , pleonastic for למען ) the heart may dissolve, the inhabitants may lose all their courage for defence, and to multiply offendicula , i.e., occasions to fall by the sword. The ἁπ. λεγ. אבחת signifies the rapid motion or turning about of the sword (cf. Gen 3:24); אבח , related to הפך , in the Mishna אפך . The ἁπ. λεγ. מעטּה , fem. of מעט , does not mean smooth, i.e., sharpened, synonymous with מרט , but, according to the Arabic m̀t , eduxit e vagina gladium , drawn (from the scabbard). In Eze 21:16 the sword is addressed, and commanded to smite right and left. התאחדי , gather thyself up, i.e., turn with all thy might toward the right (Tanchum). To the verb השׂימוּ it is easy to supply פּניך , from the context, "direct thine edge toward the left." אנה , whither, without an interrogative, as in Jos 2:5 and Neh 2:16. מעדות , from יעד , intended, ordered; not, directed, turned. The feminine form may be accounted for from a construction ad sensum , the gender regulating itself according to the חרב addressed in פּניך . The command to the sword is strengthened by the explanation given by Jehovah in Eze 21:17, that He also (like the prophet, Eze 21:14) will smite His hands together and cool His wrath upon them (cf. Eze 5:13).

Keil-Delitzsch: Eze 21:18-22

The sword of the king of Babylon will smite Jerusalem, and then the Ammonites also. - Eze 21:18. And the word of Jehovah came to me, saying, Eze 21:19. And thou, son of man, make to thyself two ways, that the sword of the king of Babylon may come by them; out of one land shall they both come forth, and draw a hand, at the cross road of the city do thou draw it. Eze 21:20. Make a way that the sword may come to Rabbah of the sons of Ammon, and to Judah into fortified Jerusalem. Eze 21:21. For the king of Babylon is stopping at the cross road, at the parting of the two ways, to practise divination. He is shaking the arrows, inquiring of the teraphim, looking at the liver. Eze 21:22. The divination falls to his right: Jerusalem, to set battering-rams, to open the mouth with a death-cry, to lift up the voice with a war-cry, to set battering-rams at the gates, to heap up a rampart, to build siege towers. - After the picture of the terrible devastation which the sword of the Lord will produce, the last word of God in this prophecy answers the questions, in whose hand Jehovah will place His sword, and whom it will smite. The slayer into whose hand the sharpened sword is given (Eze 21:11) is the king of Babylon, and it will smite not only Judah, but the Ammonites also. Jerusalem and Judah will be the first to fall, and then the arch-enemy of the covenant nation, namely Ammon, will succumb to the strokes of the sword of Jehovah, in order that the embittered enemies of the Lord and His people may learn that the fall of Jerusalem is not, as they fancy, a proof of the impotence, but rather of the omnipotence, of its God. In this way does our prophecy expand into a prediction of the judgment which will fall upon the whole of the world in hostility to God. For it is only as the arch-enemies of the kingdom of God that the Ammonites come into consideration here. The parallel between Israel and the sons of Ammon is carried out in such a way as to give constant prominence to the distinction between them. Jerusalem will fall, the ancient theocracy will be destroyed till he shall come who will restore the right (Eze 21:26 and Eze 21:27). Ammon, on the other hand, will perish, and not a trace be left (Eze 21:31, Eze 21:32).

This prediction is exhibited to the eye by means of a sign. The prophet is to make two ways, i.e., to prepare a sketch representing a road leading from a country, viz., Babylon, and dividing at a certain spot into two roads, one of which leads to Rabbath-Ammon, the capital of the kingdom of the Ammonites, the other to Judah, into Jerusalem. He is to draw the ways for the coming ( לבוא ) of the sword of the king of Babylon. At the fork of the road he is to engrave a hand, יד , i.e., an index. בּרא signifies in the Piel to cut away (Jos 17:15, Jos 17:18), to dig or hew (Eze 23:47), here to engrave written characters in hard material. The selection of this word shows that Ezekiel was to sketch the ways upon some hard material, probably a brick or tile (cf. Eze 4:1). יד does not mean locus spatium , but a hand, i.e., an index. ראשׁ , the beginning of the road, i.e., the fork of the road (Eze 16:25), is explained in Eze 21:21, where it is called אם , mother of the road, inasmuch as the roads start from the point of separation, and ראשׁ שׁני הדּרכים , beginning of the two roads. דּרך עיר , the road to a city. For Rabbath-Ammon , which is preserved in the ruins of Ammân , on the Upper Jabbok ( Nahr Ammân ), see the comm. on Deu 3:11. The road to Judah is still more precisely defined by בּירוּשׁלים בּצוּרה , into fortified Jerusalem, because the conquest of Jerusalem was the purpose of Nebuchadnezzar's expedition. The omission of the article before בּצוּרה may be explained from the nature of the participle, in which, even in prose, the article may be left out after a definite noun (cf. Ewald, §335 a ). The drawing is explained in Eze 21:21 and Eze 21:22. The king of Babylon is halting ( עמד , to stand still, stop) to consult his oracles, and inquire which of the two roads he is to take. קסם , to take in hand, or practise divination. In order that he may proceed safely, he avails himself of all the means of divination at his command. He shakes the arrows (more strictly, the quiver with the arrows). On the practice itself Jerome writes as follows: "He consults the oracle according to the custom of his nation, putting his arrows into a quiver, and mixing them together, with the names of individuals inscribed or stamped upon them, to see whose arrow will come out, and which state shall be first attacked."

(Note: The arrow-lot ( Belomantie ) of the ancient Greeks (Homer, Il . iii. 324, vii. 182, 183) was similar to this; also that of the ancient Arabs (vid., Pococke, Specim. hist. Arab . pp. 327ff., and the passages from Nuweiri quoted by Reiske, Samml. einiger Arab. Sprichwörter von den Stecken oder Stäben , p. 21). Another kind, in which the lot was obtained by shooting off the arrows, was common according to the Fihrist el Ulum of En-Nedîm among the Hananian Ssabians (see Chwolsohn, Ssabier , ii. pp. 26 and 119, 200).)

He consults the Teraphim , or Penates, worshipped as oracular deities and gods of good fortune (see the comm. on Gen 31:19 and my Biblical Archaeology , §90). Nothing is known concerning the way in which these deities were consulted and gave their oracles. He examines the liver. The practice of ἡπατοσκοπία , extispicium , in which signs of good or bad luck, of the success or failure of any enterprise, were obtained from the peculiar condition of the liver of the sacrificial animals, was a species of divination to which great importance was attached by both the Babylonians (vid., Diod. Sic. ii. 29) and the Romans (Cicero, de divin . vi. 13), and of which traces were found, according to Barhebr. Chron . p. 125, as late as the eighth century of the Christian era among the Ssabians of Haran.

The divination resulted in a decision for Jerusalem. בּימינו היה is not to be translated "in his right hand was,"but "into his right hand there came." היה : ἐγένετο (lxx), נפיל (Chald.), קסם does not mean lot (Ges.), but soothsaying, divination. ירוּשׁלים is connected with this in the form of a noun in apposition: the divination which indicated Jerusalem. The right hand is the more important of the two. The meaning of the words cannot be more precisely defined, because we are not acquainted with the king of divination referred to; even if we were to take the words as simply relating to the arrow in this sense, that an arrow with the inscription "Jerusalem"came into his right hand, and thus furnished the decision, which was afterwards confirmed by consulting the Teraphim and examining the liver. But the circumstance itself, that is to say, the fact that the divination coincided with the purpose of God, must not be taken, as Hävernick supposes, as suggesting a point of contact between Hebraism and the soothsaying of heathenism, which was peculiar to Ezekiel or to the time of the captivity. All that is proved by this fact is, that even heathenism is subject to the rule and guidance of Almighty God, and is made subservient to the accomplishment of the plans of both His kingdom and His salvation. In the words, to set bettering rams, etc., the substance of the oracle obtained by Nebuchadnezzar is more minutely given. It is a double one, showing what he is to do: viz., (1) to set bettering rams, i.e., to proceed to the siege of Jerusalem, as still further described in the last portion of the verse (Eze 4:2); and (2) to raise the war-cry for storming the city, that is to say, to take it by storm. The two clauses ' לפתּח וגו and ' להרים וגו are synonymous; they are not "pure tautology,"however, as Hitzig affirms, but are chosen for the purpose of giving greater emphasis to the thought. The expression בּרצח creates some difficulty, inasmuch as the phrase " ut aperiat os in caede "(Vulg.), to open the mouth in murder or ruin, i.e., to put to death or lay in ruins, is a very striking one, and could hardly be justified as an "energetic expression for the battle-cry"(Hävernick). ב does not mean "to,"and cannot indicate the intention, all the less because בּרצח is parallel to בּתרוּעה , where תרועה is that in which the raising of the voice expresses itself. There is nothing left then but to take רצח in the sense of field-or war-cry, and to derive this meaning either from רצח or, per metathesin , from צרח .

Keil-Delitzsch: Eze 21:23-27

This announcement will appear to the Judaeans, indeed, to be a deceptive divination, but nevertheless it will be verified. - Eze 21:23. And it is like deceptive divination in their eyes; sacred oaths are theirs (lit., to them); but he brings the iniquity to remembrance, that they may be taken. Eze 21:24. Therefore thus saith the Lord Jehovah, Because ye bring your iniquity to remembrance, in that your offences are made manifest, so that your sins appear in all your deeds, because ye are remembered ye shall be taken with the hand. Eze 21:25. And thou pierced one, sinner, prince of Israel, whose day is come at the time of the final transgression, Eze 21:26. Thus saith the Lord Jehovah, The turban will be removed, the crown taken off. This is not this; the low will be lifted up, and the lofty lowered. Eze 21:27. Overthrown, overthrown, overthrown will I make it; even this shall not be, till He cometh, to whom is the right, to Him do I give it. - In Eze 21:23 (28), להם , which is more precisely defined by בּעיניהם , refers to the Israelites, i.e., the Judaeans. This also applies to the following להם , which cannot possibly be taken as referring to a different subject, say, for example, the Chaldeans. It is evident, therefore, that it is impossible to sustain the rendering given in Gesenius' Thesaurus (s.v.) to the obscure words שׁבעי שׁבעות , viz., qui juramenta jurarunt eis (sc., Chaldaeis), which Maurer has modified and expounded thus: "they will not fear these auguries; they will swear oaths to them (the Chaldeans), that is to say, according to their usual custom, these truce-breakers will take fresh oaths, hoping that the Chaldeans will be conciliated thereby."Moreover, the thought itself is an unsuitable one, inasmuch as "the defiant attitude of confidence with which they looked such awfully threatening danger in the face must have had some other ground than a reliance upon false oaths and Chaldean credulity"(Hävernick). The common explanation, which Rosenmüller and Kliefoth uphold, is, "because the Chaldeans are sworn allies, sworn confederates of theirs;"or as Kliefoth explains it, "on account of the oath of fealty or vassalage sworn by Zedekiah to Nebuchadnezzar, they have sworn confederates in the Chaldeans, and relying upon this, they are confident that they have no hostile attack to fear from them."But this is altogether untenable, not only because it is perfectly arbitrary to supply "the Chaldeans,"but still more for the reason adduced by Maurer. "How,"he justly asks, "could the Judaeans despise these auguries because the Chaldeans were bound to them by an oath when they themselves had broken faith? When a treaty has been violated by one party, is not the other released from his oath?"We therefore adopt the same explanation as Hävernick: "oaths of oaths are theirs (to them), i.e., the most sacred oaths are (made) to them, namely, by God."They rely upon that which God has solemnly sworn to them, without considering upon what this promise was conditional, namely, upon a faithful observance on their part of the commandments of God. For the fact itself, compare Eze 20:42, and such passages as Psa 105:9., etc. The form שׁבעי by the side of שׁבעות may be explained in a very simple way from the relation of the construct state, i.e., from the endeavour to secure an obvious form for the construct state, and cannot in any case furnish a well-founded argument against the correctness of our explanation. As Ezekiel uses נפשׁים for נפשׁות in Eze 13:20, he may also have formed שׁבעים ( שׁבעי ) by the side of שׁבעות . - As they rely upon the promises of God without reflecting upon their own breach of covenant, God will bring their sin to remembrance through His judgment. והוּא is Jehovah, upon whose oaths they rely. עון must not be restricted to Zedekiah's breach of covenant, since Eze 21:24 clearly shows that it is the wrong-doing of Judah generally. להתּפשׂ in Eze 21:24 (29) is also to be understood of the whole nation, which is to be taken and punished by the king of Babylon. For Eze 21:24 (29) introduces the reason for the statement made in the last clause of Eze 21:23 (28). God must put the people in remembrance of their iniquity by inflicting punishment, because they have called it to remembrance by sins committed without any shame, and thereby have, so to speak, compelled God to remember them, and to cause the sinners to be grasped by the hand of the slayer. הזכּיר עון is used in Eze 21:24 (29) in a different sense from Eze 21:23 (28), and is therefore explained by ' בּהגּלות . בּכּף , which is indefinite in itself, points back to יד הורג in Eze 21:11 (16), and receives from that its more exact definition.

With Eze 21:25 the address turns to the chief sinner, the godless King Zedekiah, who was bringing the judgment of destruction upon the kingdom by his faithless breach of oath. The words חלל , רשׁע , and ' נשׂיא ישׂ are asyndeta , co-ordinate to one another. חלל does not mean profane or infamous ( βέβηλε , lxx), but simply pierced, slain. This meaning is to be retained here. This is demanded not only by the fixed usage of the language, but also by the relation in which חלל stands both to Eze 21:14 and to חללי רשׁעים in Eze 21:29 (34). It is true that Zedekiah was not pierced by the sword either at that time or afterwards, but was simply blinded and led in captivity to Babylon, where he died. But all that follows from this is, that חלל is used here in a figurative sense, given up to the sword, i.e., to death; and Zedekiah is so designated for the purpose of announcing in a more energetic manner the certainty of his fate. The selection of the term חלל is the more natural, because throughout the whole prophecy the description of the judgment takes its character from the figure of the sword of Jehovah. As God does not literally wield a sword, so חלל is no proof of actual slaying with the sword. יומו .dro , his day, is the day of his destruction (cf. 1Sa 26:10), or of the judgment upon him. The time of the final transgression is not the time when the transgression reaches its end, i.e., its completion, but the time when the wickedness brings the end, i.e., destruction (cf. Eze 35:5, and for קץ in this sense, Eze 7:2-3). The fact that the end, the destruction, is come, i.e., is close at hand, is announced in Eze 21:26 to the prince, and in his person to the whole nation. If we understand the connection in this way, which is naturally suggested by Eze 21:25 , we get rid of the objection, which led Kliefoth to question the fact that it is the king who is addressed in Eze 21:25 , and to take the words as collective, "ye slaughtered sinners, princes of Israel,"and to understand them as referring to the entire body of rulers, including the priests, - an explanation that is completely upset by the words נשׂיא ... אתּה (thou...prince), which are so entirely opposed to the collective view. Again, the remark that "what follows in Eze 21:26, viz., the statement to be made to the נשׂיא , has really nothing to do with him, since the sweeping away of the priesthood did not affect Zedekiah personally"(Kliefoth), is neither correct nor conclusive. For Eze 21:26 contains an announcement not only of the abrogation of the priesthood, but also of the destruction of the kingdom, which did affect Zedekiah both directly and personally. Moreover, we must not isolate the king addressed, even as an individual, from the position which he occupied, or, at any rate, which he ought to have occupied as a theocratic monarch, so as to be able to say that the abrogation of the priesthood did not affect him. The priesthood was one of the fundamental pillars of the theocracy, the removal of which would necessarily be followed by the collapse of the divine state, and therefore by the destruction of the monarchy. Hence it is that the abolition of the priesthood is mentioned first. The infinitives absolute (not imperatives) הסיר and הרים are selected for the purpose of expressing the truth in the most emphatic manner; and the verbs are synonymous. הרים , to lift up, i.e., not to elevate, but to take away, to abolish, as in Isa 57:14; Dan 8:11. מצנפת does not mean the royal diadem, like צניף in Isa 62:3, but the tiara of the high priest, as it does in every instance in the Pentateuch, from which Ezekiel has taken the word. העטרה , the king's crown. The diadem of the priest and the regal crown are the insignia of the offices of high priest and king; and consequently their removal is the abolition of both high-priesthood and monarchy. These words contain the sentence of death upon the theocracy, of which the Aaronic priesthood and the Davidic monarchy constituted the foundations.

They predict not merely a temporary, but a complete abolition of both offices and dignities; and their fulfilment took place when the kingdom of Judah was destroyed by the king of Babylon. The earthly sovereignty of the house of David was not restored again after the captivity; and the high-priesthood of the restoration, like the second temple, was only a shadowy outline of the glory and essential features of the high-priesthood of Aaron. As the ark with the Shechinah, or the gracious presence of God, was wanting in the temple of Zerubbabel; so were the Urim and Thummim wanting to the high-priesthood, and these were the only means by which the high priest could really carry out the mediation between the Lord and the people. זאת לא זאת .el (this is not this) does not refer to the tiara (mitre) and crown. זאת is neuter, and therefore construed with the masculine היה . This (mitre and crown) will not be this ( היה is prophetic), i.e., it will not continue, it will be all over with it (Hävernick, Maurer, and Kliefoth). To this there is appended the further thought, that a general inversion of things will take place. This is the meaning of the words - the low will be lifted up, and the lofty lowered. הגבּהּ and השׁפּיל are infinitives, and are chosen in the same sense as in the first hemistich. The form השּׁפלה , with ה without the tone, is masculine; the ־ה probably serving merely to give greater fulness to the form, and to make it correspond more nearly to הגּבהּ .

(Note: Hitzig has given a most preposterous exposition of this verse. Taking the words הסיר and הרים as antithetical, in the sense of removing ad exalting or sustaining in an exalted position, and regarding the clauses as questions signifying, "Shall the high-priesthood be abolished, and the real dignity, on the contrary, remain untouched?"he finds the answer to these questions in the words זאת לא (this, not this). They contain, in his opinion, as affirmation of the former and a negation of the latter. But he does not tell us how זאת לא זאת without a verb can possibly mean, "the former (the abrogation of the high-priesthood) will take place, but the latter (the exaltation of the monarchy) will not occur."And, finally, the last clause, "the low shall be lifted up,"etc., is said to contain simply a watchword, which is not for the time being to be followed by any result. Such trifling needs no refutation. We simply observe, therefore, that there is no ground for the assertion, that הרים without מן cannot possibly signify to abolish.)

This general thought is expressed still more definitely in Eze 21:27 . עוּה , which is repeated twice to give greater emphasis to the thought, is a noun derived from עוּה , inversion, overthrow; and the suffix in אשׂימנּהּ points back to זאת in Eze 21:26 (31). This, the existing state, the high-priesthood and the monarch, will I make into destruction, or utterly overthrow. But the following זאת cannot also refer to the tiara and crown, as Kliefoth supposes, on account of the גּם which precedes it. This shows that זאת relates to the thing last mentioned. Even this, the overthrow, shall have no durability; or, as Tanch. has correctly expressed it, neque haec conditio erit durabilis . The following עד־בּא attaches itself not so much to this last clause as to the main thought: overthrow upon overthrow will ensue. The thought is this: "nowhere is there rest, nowhere security; all things are in a state of flux till the coming of the great Restorer and Prince of peace"(Hengstenberg). It is generally acknowledged that the words עד־בּא אשׁר־לו המּשׁפּט contain an allusion to Gen 49:10, עד כּי ; and it is only by a false interpretation of the preceding clauses, wrung from the words by an arbitrary alteration of the text, that Hitzig is able to set this connection aside. At the same time, אשׁר־לו המּשׁפּט is of course not to be taken as a philological explanation of the word שׁילה , but is simply a theological interpretation of the patriarchal prophecy, with direct reference to the predicted destruction of the existing relations in consequence of the ungodliness and unrighteousness of the leaders of the theocracy up to that time. המּשׁפּט is not the rightful claim to the mitre and crown, but right in an objective sense, as belonging to God (Deu 1:17), and entrusted by God to the earthly government as His representative. He then, to whom this right belongs, and to whom God will give it, is the Messiah, of whom the prophets from the time of David onwards have prophesied as the founder and restorer of perfect right on earth (cf. Ps 72; Isa 9:6; Isa 42:1; Jer 23:5; Jer 33:17). The suffix attached to נתתּיו is not a dative, but an accusative, referring to משׁפּט (cf. Psa 72:1). There was no necessity to mention the person again to whom God would give the right, as He had already been designated in the previous expression אשׁר לו .

Constable: Eze 4:1--24:27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

This section of the book contains prophecies that Ezekiel delivered from the beginning of his ministry (in 593 B.C.) to the fall of Jerusalem (586 B.C.). All of these prophecies deal with the coming destruction of the city and related calamities.

"Here begin Ezekiel's prophecies directed toward others than himself."¹⁰³

Constable: Eze 20:1--23:49

D. Israel's defective leadership chs. 20-23

This section of the book is the final collection of prophecies that deal with the fall of Judah and Jerusalem. In these messages the prophet clarified further Yahweh's motivation in bringing this judgment.

Constable: Eze 20:45--22:1

2. Judgment of Judah's contemporary leaders 20:45-21:32

A new chapter in the Hebrew Bible begins with 20:45. The section of the book that it begins contains four messages of judgment on Judah and Jerusalem with special emphasis on the judgment coming on the leaders of the people. The Lord explained the basis for His judgment of Judah (20:1-44) and then proceeded to describe and to affirm the certainty of that judgment (20:45-21:32).

Constable: Eze 21:1-7

The interpretation of the parable 21:1-7

21:1-2 Again the Lord told His prophet to speak a message of judgment against Jerusalem, the pagan sanctuaries, and the whole land of Israel (i.e., Judah). This would be a clarification of the figures used in the previous parable.

21:3-5 Ezekiel was to announce that Yahweh stood opposed to His people (cf. Luke 9:51; 19:41; 21:20-24). Instead of being their divine defender (cf. Deut. 32:41; Josh. 5:13-15; Isa. 31:8; 34:5-8; 66:16; Jer. 25:31; 50:35-37; Zeph. 2:12), He was going to turn against them and put them to death with a sword (cf. fire, 20:47-48), both the righteous (the green tree) and the wicked (the dry tree) throughout the whole land.²⁹³ Everyone would know that He had been responsible for the judgment, and He would not sheath His sword (quench the fire, 20:48).²⁹⁴

21:6-7 The Lord told Ezekiel to let the Jewish exiles among whom he lived witness his groaning, grief, and heartbreak as he delivered this message. When the people asked the prophet why he was so sad, he was to tell them that it was because of the coming judgment.

"God would have Ezekiel experience something of what was in His own heart toward the rebellious nation."²⁹⁵

Ezekiel's grief would mark the people to whom he spoke this prophecy when they heard the news that the sword was coming. And the Lord guaranteed that the judgment would indeed come.

Constable: Eze 21:8-17

The song of the sword 21:8-17

21:8-10 Another of Ezekiel's messages was to be poetic. He was to announce that a sword had been sharpened and polished and was now ready to go to work slaughtering people quickly.

"A sword, a veritable Excalibur with a life of its own, is made ready for its grim destiny."²⁹⁶

How could the people rejoice since the rod (scepter, symbol of authority) of God's representative (son) would have no respect for anyone (despise every tree, cf. 20:47) in this judgment? They could not. God's son here refers to Nebuchadnezzar who would accomplish God's will by executing His punishment.

The figures of the rod and the son of God both describe Messiah elsewhere (cf. Gen. 49:9-10; 2 Sam. 7:14), so Ezekiel's hearers were accustomed to thinking of these figures as representing their deliverer. But here they learned that God had another son with a scepter who would destroy them (cf. Isa. 10:5, where the rod is the Assyrians).

21:11 It was as though God had polished the sword with which He would judge His people and had placed it in the hand of their slayer, Nebuchadnezzar.

21:12-13 Ezekiel was therefore to cry out and slap his thigh in great despair because this judgment was coming on the people and officials of Judah (cf. Jer. 31:19). The leaders would die with the rest of the people. This cutting off of Israel's leadership was a cause for even greater sorrow than the destruction of the ordinary Israelites. This would really test the nation. The Judahites should not despise the rod that the Lord would use to judge them; they should not think that Nebuchadnezzar lacked the power to destroy Judah. Nevertheless even Nebuchadnezzar would not prevail over Israel ultimately because the rod Messiah would be the final victor.

21:14-15 Ezekiel was to clap his hands together as he continued to prophesy symbolizing his approval of God's will (cf. 6:11; 22:13; 25:6; Num. 24:10; 2 Kings 11:12; Job 27:23; Ps. 47:1; Isa. 55:12). But he was also to announce the awfulness of the coming sword-like judgment.

Some translators interpret the description of the invasion as coming three times and doing double damage the third time (e.g. NKJV). This may be a reference to Nebuchadnezzar's three invasions of Jerusalem in 605, 597, and 586 B.C., the last invasion being twice as bad as the other two.²⁹⁷ Another preferable translation is that the sword would strike twice or even three times (e.g. NIV). This suggests that the invasion would come fast from several different angles, that the sword would double or triple itself in its influence.²⁹⁸ The invasion would be unusually devastating. Even the great among the people would not escape.²⁹⁹ The invaders would surround everyone.

21:15 The sword would cause the people to lose heart and die in the gates of the city, the place where the leaders did business. The Lord had an instrument of judgment (sword) that He had prepared and kept ready that would slaughter His people suddenly (like lightning), namely, Nebuchadnezzar.

21:16-17 The Lord spoke to His instrument of judgment urging it to show itself sharp by slaying His people on every side, as the Lord directed. Yahweh would also give His approval by clapping His hands and appeasing His wrath against His sinful people.

"At least some of the problem that Ezekiel's audience had in accepting such a gloomy picture of the future can be traced to the natural religious tendency to think of God as kindly and thus not really capable of punishing people decisively. Why would God destroy His own beloved people in whom He had invested such time and effort since He brought them out of Egypt centuries before? Some of the problem lay also in people's natural, routine optimism. It is hard to imagine the country in which one grew up and enjoyed life in the past actually coming to an end, never again to be an independent nation, never again to have its own government and laws and economy and stable traditions."³⁰⁰

Constable: Eze 21:18-27

The model of the map 21:18-27

21:18-20 The Lord also commanded Ezekiel to make a representation of two roads coming out of Babylon by which judgment from Yahweh would come. Perhaps he did this by drawing in the dirt or on a tablet. Really there was to be one road leaving Babylon that diverged as it approached Jerusalem, and there was to be a signpost at the fork in the road. One of this road's branches would go to Rabbah, the capital city of the Ammonites to the east of Judah. The other branch would lead to Jerusalem.

21:21-22 When the king of Babylon reached the fork in the road, he used pagan methods to determine which road he should take (cf. Isa. 47:8-15). Belomancy involved writing various names on several arrows, mixing them in a quiver, and then drawing or throwing them out. The arrow chosen indicated the god's selection. Teraphim were household idols that the pagans believed had connections with the spirits of departed ancestors who could communicate with them (necromancy). Hepatoscopy involved inspecting the liver or entrails of a sacrificed animal and making a decision based on its shape, color, or markings.

Both Judah and Ammon had proved to be disloyal vassals; they had both rebelled against Babylon in 593 B.C. The lot fell to go against Jerusalem and to besiege it rather than Rabbah. Obviously the Lord controlled the pagan means that Nebuchadnezzar used to determine what He should do (Prov. 16:33; 21:1; Jer. 27:6).

21:23 Nebuchadnezzar's decision to come against Jerusalem would look like a mistake to the leaders of Israel. It would seem to them that God should have guided him to besiege the Ammonites since they were more wicked. Furthermore Israel's leaders had sworn oaths of allegiance to Yahweh in response to His sworn promises to them. They thought surely He would defend them, but they were wrong. He would allow Nebuchadnezzar to capture them.

21:24-27 The Lord would remember the sins of His people and allow them to suffer conquest (Deut. 28-29). He would allow their destruction because their many sins were open before Him. Even wicked King Zedekiah, the prince of Israel, would be as good as dead when his day of judgment came with the taking of Jerusalem. The Lord would remove the high priest's turban and the king's crown by terminating their offices. Then there would be a reversal of fortunes, the powerful would be humbled and the poor of the land would be the only people allowed to remain in it. Yahweh would make Jerusalem the ultimate ruin.³⁰¹ It would no longer enjoy its former glories until One would come who had a divine right to replace both high priest and king (cf. Ps. 110:2, 4; 72; Isa. 9:6; Jer. 23:5; 33:17; Zech. 6:12-13). God would then give the city into His control (Gen. 49:10). This is a messianic prediction of Jesus Christ's future earthly reign (cf. Heb. 5-7).

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 21 (Chapter Introduction)

Overview

Eze 21:1, Ezekiel prophesies against Jerusalem with a sign of sighing; Eze 21:8, The sharp and bright sword; Eze 21:18, against Jerusalem; Eze 21:25, against the kingdom; Eze 21:28, and against the Ammonites.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 21 (Chapter Introduction)

CHAPTER 21

Ezekiel prophesieth the sword of the Lord against all flesh in the land of Israel, sighing bitterly for a sign, Eze 21:1-7 . Another prophecy of a bright and sharp sword, commissioned to destroy, Eze 21:8-17 . The sword of the king of Babylon, in suspense which of two ways to take, by divination is directed the way to Jerusalem, Eze 21:18-24 . The fall of the profane prince of Israel and of his kingdom for a time, Eze 21:25-27 . The destruction of the Ammonites, Eze 21:28-32 .

A command or direction to speak plainly, that none might quarrel with his obscurity.

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 21 (Chapter Introduction)

(v. 1-17) The ruin of Judah under the emblem of a sharp sword.

(Eze 21:18-27) The approach of the king of Babylon described.

(Eze 21:28-32) The destruction of the Ammonites.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 21 (Chapter Introduction)

In this chapter we have, I. An explication of the prophecy in the close of the foregoing chapter concerning the fire in the forest, which the people complained they could not understand (Eze 21:1-5), with directions to the prophet to show himself deeply affected with it (Eze 21:6, Eze 21:7). II. A further prediction of the sword that was coming upon the land, by which all should be laid waste; and this expressed very emphatically (Eze 21:8-17). III. A prospect given of the king of Babylon's approach to Jerusalem, to which he was determined by divination (Eze 21:18-24). IV. Sentence passed upon Zedekiah king of Judah (Eze 21:25-27). V. The destruction of the Ammonites by the sword foretold (Eze 21:28-32). Thus is this chapter all threatenings.

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 21 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 21

This chapter contains an explanation of a prophecy in the latter part of the preceding chapter; and a new one, concerning the sword of the Chaldeans, and the destruction of the Jews and Ammonites by it. The prophecy of the fire in the forest is explained, Eze 21:1, upon which the prophet is directed to show his concern at it by sighing, in order to awaken the attention of the people to it, Eze 21:6, then follows a prophecy of a very sharp and bright sword, which should do great execution upon the people and princes of Israel; and therefore the prophet, in order to affect them, with it, is bid to howl and cry, and smite on his thigh; and smite his hands together, and the Lord says he would do so; all which is designed to set forth the greatness of the calamity and the distress, Eze 21:8, next the prophet is ordered to represent the king of Babylon as at a place where two ways met, and as at a loss which way to take, and as determined by divination to go to Jerusalem first, Eze 21:18, and then Zedekiah, the then reigning prince of Israel, has his doom pronounced on him, and he is ordered to be stripped of his regalia; and an intimation is given that there should be no more king over Israel of the house of David until the Messiah came, Eze 21:26 and the chapter is concluded with a prophecy of the destruction of the Ammonites in their own land, which should certainly be, though their diviners might, say the contrary, Eze 21:28.