Ezekiel 21 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
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Ezekiel 21
The Sword of the LORD Drawn
1And the word of the LORD came unto me, saying,
2Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel,
Jamieson-Fausset-Brown
CHAPTER 21
Eze 21:1-32. Prophecy against Israel and Jerusalem, and against Ammon.
2. the holy places--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.
CHAPTER 21
Eze 21:1-32. Prophecy against Israel and Jerusalem, and against Ammon.
2. the holy places--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.
3And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.
Jamieson-Fausset-Brown
3. righteous ... wicked--not contradictory of Eze 18:4, 9 and Ge 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.
3. righteous ... wicked--not contradictory of Eze 18:4, 9 and Ge 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.
4Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:
Jamieson-Fausset-Brown
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."
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."
5That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.
Sigh Therefore, Thou Son of Man
6Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes.
Jamieson-Fausset-Brown
6. with the breaking of thy loins--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 (Jr 30:6).
6. with the breaking of thy loins--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 (Jr 30:6).
The Pulpit Commentary
Sigh therefore, etc. As in other instances (Eze_4:4; Eze_5:1-4), the prophet dramatizes the coming calamity. He is to act the part of a mourner, whose sighs are so deep that they seem to "break his loins" (compare, for the gesture, Nah_2:1, Nah_2:10 Isa_21:3; Jer_30:6). The strange action was meant to lead to questions. What did it mean? And then he is to answer that he does it "for the tidings" which are to him as certain as if they had already come. He is but doing what all would do, when the messenger brought word, as in Eze_33:21, five years later, that the city was at last smitten.
Eze_21:8, Eze_21:9
A sword, a sword, etc. The new section (Eze_21:9-17) rises out of the thought of the unsheathed sword in Eze_21:3. More than most other portions of Ezekiel's writings, it assumes a distinctly lyrical character, and might be headed, "The Lay of the Sword of Jehovah." The opening words are probably an echo of Deu_32:41. The dazzling brightness of the sword is added to its sharpness as a fresh element of terror.
Sigh therefore, etc. As in other instances (Eze_4:4; Eze_5:1-4), the prophet dramatizes the coming calamity. He is to act the part of a mourner, whose sighs are so deep that they seem to "break his loins" (compare, for the gesture, Nah_2:1, Nah_2:10 Isa_21:3; Jer_30:6). The strange action was meant to lead to questions. What did it mean? And then he is to answer that he does it "for the tidings" which are to him as certain as if they had already come. He is but doing what all would do, when the messenger brought word, as in Eze_33:21, five years later, that the city was at last smitten.
Eze_21:8, Eze_21:9
A sword, a sword, etc. The new section (Eze_21:9-17) rises out of the thought of the unsheathed sword in Eze_21:3. More than most other portions of Ezekiel's writings, it assumes a distinctly lyrical character, and might be headed, "The Lay of the Sword of Jehovah." The opening words are probably an echo of Deu_32:41. The dazzling brightness of the sword is added to its sharpness as a fresh element of terror.
7And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, 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.
Jamieson-Fausset-Brown
7. The abrupt sentences and mournful repetitions imply violent emotions.
7. The abrupt sentences and mournful repetitions imply violent emotions.
8Again the word of the LORD came unto me, saying,
9Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:
Jamieson-Fausset-Brown
9. sword--namely, of God (De 32:41). The Chaldeans are His instrument.
9. sword--namely, of God (De 32:41). The Chaldeans are His instrument.
10It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree.
Jamieson-Fausset-Brown
10. to make a sore slaughter--literally, "that killing it may kill."
glitter--literally, "glitter as the lightning flash": flashing terror into the foe.
should we ... make mirth--It is no time for levity when such a calamity is impending (Is 22:12, 13).
it contemneth the rod of my son, &c.--The sword has no more respect to the trivial "rod" or scepter of Judah (Ge 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 Ex 4:22; Ho 11:1). Fairbairn arbitrarily translates, "Perchance the scepter of My son rejoiceth; it (the sword) despiseth every tree."
10. to make a sore slaughter--literally, "that killing it may kill."
glitter--literally, "glitter as the lightning flash": flashing terror into the foe.
should we ... make mirth--It is no time for levity when such a calamity is impending (Is 22:12, 13).
it contemneth the rod of my son, &c.--The sword has no more respect to the trivial "rod" or scepter of Judah (Ge 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 Ex 4:22; Ho 11:1). Fairbairn arbitrarily translates, "Perchance the scepter of My son rejoiceth; it (the sword) despiseth every tree."
The Pulpit Commentary
The sceptre of my son, etc. The clause is obscure, possibly corrupt, and has received many interpretations.
(1) Taking the received text, the most probable explanation is that given by Keil and Kliefoth: Shall we rejoice (saying), The sceptre of my son despiseth all woods. Here the "rod" is the "sceptre" of the tribe of Judah (Gen_49:10), and the words are supposed to be spoken by those who hear of the destroying sword. They need not dread the sword, they say, because the sceptre of the house of David, whom Jehovah recognizes as his son, despises all wood, looks on every other rod that is the symbol of sovereignty, with scorn. It is urged, in favour of this interpretation, that Eze_21:27 contains an unmistakable refer, nee to the prophetic words of Gen_49:10.
(2) Ewald: It is no weak rod of my son, the softest of all wood; i.e. the sword of Jehovah is no weak weapon such as might be used for the chastisement of a child (Pro_10:13; Pro_13:24).
(3) Hengstenberg: Shall we rejoice over the rod of my son, despising every tree? There is no cause for anything but the reverse of joy in the rod, the punishment which God appoints for Israel as his son, and which surpasses all others in its severity.
(4) The Authorized Version and Revised Version (margin) make the "sword" the nominative, and the words are those of Jehovah: It contemneth the rod (i.e. the sceptre) of my son, as it contemns every other tree (i.e. as in Eze_20:4), every other national sovereignty.
(5) The Revised. Version and Authorized Version (margin): It (the sword) is the rod of my son (appointed for his chastisement), and it despiseth every tree, in same sense as in (4).
(6) Cornill, altering the text, almost rewriting it, gets the meaning: It (the sword) is for men who murder and plunder, and regard not any strength. Neither the LXX. nor the Vulgate help us, the former giving, "Slay, set at naught, reject every tree;" and the latter, "Thou who guidest the sceptre of my son, thou hast cut down." On the whole, (1) seems to rest on better ground than the others.
The sceptre of my son, etc. The clause is obscure, possibly corrupt, and has received many interpretations.
(1) Taking the received text, the most probable explanation is that given by Keil and Kliefoth: Shall we rejoice (saying), The sceptre of my son despiseth all woods. Here the "rod" is the "sceptre" of the tribe of Judah (Gen_49:10), and the words are supposed to be spoken by those who hear of the destroying sword. They need not dread the sword, they say, because the sceptre of the house of David, whom Jehovah recognizes as his son, despises all wood, looks on every other rod that is the symbol of sovereignty, with scorn. It is urged, in favour of this interpretation, that Eze_21:27 contains an unmistakable refer, nee to the prophetic words of Gen_49:10.
(2) Ewald: It is no weak rod of my son, the softest of all wood; i.e. the sword of Jehovah is no weak weapon such as might be used for the chastisement of a child (Pro_10:13; Pro_13:24).
(3) Hengstenberg: Shall we rejoice over the rod of my son, despising every tree? There is no cause for anything but the reverse of joy in the rod, the punishment which God appoints for Israel as his son, and which surpasses all others in its severity.
(4) The Authorized Version and Revised Version (margin) make the "sword" the nominative, and the words are those of Jehovah: It contemneth the rod (i.e. the sceptre) of my son, as it contemns every other tree (i.e. as in Eze_20:4), every other national sovereignty.
(5) The Revised. Version and Authorized Version (margin): It (the sword) is the rod of my son (appointed for his chastisement), and it despiseth every tree, in same sense as in (4).
(6) Cornill, altering the text, almost rewriting it, gets the meaning: It (the sword) is for men who murder and plunder, and regard not any strength. Neither the LXX. nor the Vulgate help us, the former giving, "Slay, set at naught, reject every tree;" and the latter, "Thou who guidest the sceptre of my son, thou hast cut down." On the whole, (1) seems to rest on better ground than the others.
11And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.
Jamieson-Fausset-Brown
11. the slayer--the Babylonian king in this case; in general, all the instruments of God's wrath (Re 19:15).
11. the slayer--the Babylonian king in this case; in general, all the instruments of God's wrath (Re 19:15).
12Cry and howl, 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: smite therefore upon thy thigh.
Jamieson-Fausset-Brown
12. terrors by reason of the sword, &c.--rather, "they (the princes of Israel) are delivered up to the sword together with My people" [Glassius].
smite ... upon ... thigh--a mark of grief (Jr 31:19).
12. terrors by reason of the sword, &c.--rather, "they (the princes of Israel) are delivered up to the sword together with My people" [Glassius].
smite ... upon ... thigh--a mark of grief (Jr 31:19).
The Pulpit Commentary
Terrors by reason of the sword; better, as in the Revised Version and margin of the Authorized Version, They (the princes of Judah, corresponding to the "rod" of Eze_21:10) are delivered over to the sword with my people. At this stage, in contemplating the destruction alike of princes and of people, the prophet is bidden to make his gestures of lamentation yet more expressive, "crying, howling, smiting on his thigh" (Jer_31:19).
Terrors by reason of the sword; better, as in the Revised Version and margin of the Authorized Version, They (the princes of Judah, corresponding to the "rod" of Eze_21:10) are delivered over to the sword with my people. At this stage, in contemplating the destruction alike of princes and of people, the prophet is bidden to make his gestures of lamentation yet more expressive, "crying, howling, smiting on his thigh" (Jer_31:19).
13Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD.
Jamieson-Fausset-Brown
13. it is a trial--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.
it shall be no more--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 (Ge 49:10), when Judea became a Roman province.
13. it is a trial--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.
it shall be no more--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 (Ge 49:10), when Judea became a Roman province.
The Pulpit Commentary
Because it is a trial, etc. The verse has received as many interpretations, and is just as obscure as Eze_21:10, with which it is obviously connected. I begin as before with that which seems most probable.
(1) Keil: For the trial is made, and what if the despising sceptre shall riot come? The "despising sceptre" is the kingdom of Judah, and the prophet asks, "What will happen, what extreme of misery is to be looked for, if that kingdom shall not appear, if Judah shall be left without a ruler?
(2) Ewald: For it is tried—and what? Whether it is also a soft rod! That will not be. Sc. men will find on trial that the sword of Jehovah is not a soft rod, but the sharpest of all weapons.
(3) Hengstenberg: And how? Shall the despising rod that outstript all other punishments not be? i.e. shall the sword of Jehovah not do its work effectively?
(4) Cornill, in part following Hitzig, again rewrites the text, and gets the meaning: How should I judge with favour? They have not turned themselves from their pollution. They shall find no place.
(5) The Authorized Version inserts t he word "sword," apparently with the meaning that the "trial" will show that the sword of the Lord contemns the rod, i.e. the sceptre of Judah, and that that rod shall be no more.
(6) The Authorized Version (margin): When the trial hath been, what then? Shall not they also belong to the despising rod? may have had a moaning for those who adopted it, but I fail to find it.
(7) The Revised Version relegates the Authorized Version text into the margin, and substitutes, For there is a trial, and what if even the rod that contemneth (i.e. the sceptre of Judah) shall be no more?
(8) The LXX and Vulgate connect "because there is a trial" with the preceding clause, rendering it respectively, "for it has been justified (δεδικαίωται)," and "because it has been tested (probatus)," and translate what follows—the LXX; "What if even a tribe be repulsed? It shall not be;" and the Vulgate, "And this when it (the sword!) has overturned the kingdom, and it shall not be," etc. This will be a sufficient summary of the difficulties of the exegetical problem. At the best, we must say that it remains unsolved.
Because it is a trial, etc. The verse has received as many interpretations, and is just as obscure as Eze_21:10, with which it is obviously connected. I begin as before with that which seems most probable.
(1) Keil: For the trial is made, and what if the despising sceptre shall riot come? The "despising sceptre" is the kingdom of Judah, and the prophet asks, "What will happen, what extreme of misery is to be looked for, if that kingdom shall not appear, if Judah shall be left without a ruler?
(2) Ewald: For it is tried—and what? Whether it is also a soft rod! That will not be. Sc. men will find on trial that the sword of Jehovah is not a soft rod, but the sharpest of all weapons.
(3) Hengstenberg: And how? Shall the despising rod that outstript all other punishments not be? i.e. shall the sword of Jehovah not do its work effectively?
(4) Cornill, in part following Hitzig, again rewrites the text, and gets the meaning: How should I judge with favour? They have not turned themselves from their pollution. They shall find no place.
(5) The Authorized Version inserts t he word "sword," apparently with the meaning that the "trial" will show that the sword of the Lord contemns the rod, i.e. the sceptre of Judah, and that that rod shall be no more.
(6) The Authorized Version (margin): When the trial hath been, what then? Shall not they also belong to the despising rod? may have had a moaning for those who adopted it, but I fail to find it.
(7) The Revised Version relegates the Authorized Version text into the margin, and substitutes, For there is a trial, and what if even the rod that contemneth (i.e. the sceptre of Judah) shall be no more?
(8) The LXX and Vulgate connect "because there is a trial" with the preceding clause, rendering it respectively, "for it has been justified (δεδικαίωται)," and "because it has been tested (probatus)," and translate what follows—the LXX; "What if even a tribe be repulsed? It shall not be;" and the Vulgate, "And this when it (the sword!) has overturned the kingdom, and it shall not be," etc. This will be a sufficient summary of the difficulties of the exegetical problem. At the best, we must say that it remains unsolved.
14Thou therefore, son of man, prophesy, and smite thine 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 privy chambers.
Jamieson-Fausset-Brown
14. smite ... hands together--(Nu 24:10), indicative of the indignant fury with which God will "smite" the people.
sword ... doubled the third time--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.
of the slain--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."
entereth ... privy chambers--(Jr 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; 22:25). Maurer translates, "which besieged them"; Fairbairn, "which penetrates to them." English Version is more literal.
14. smite ... hands together--(Nu 24:10), indicative of the indignant fury with which God will "smite" the people.
sword ... doubled the third time--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.
of the slain--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."
entereth ... privy chambers--(Jr 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; 22:25). Maurer translates, "which besieged them"; Fairbairn, "which penetrates to them." English Version is more literal.
The Pulpit Commentary
Smite thine hands together, etc. Another gesture follows, either of horror and lamentation, or perhaps, looking to Eze_21:17, of imperative command. The sword is to do its thrice-redoubled work (the words emphasize generally the intensity, and are scarcely to be taken numerically, of the repeated invasions of the Chaldeans); it is "the sword of the slain" (better, pierced ones, or, with Revised Version, the deadly wounded). The next clause should be taken, with the Revised Version, in the singular—the sword of the great one that is deadly wounded; sc. the sword should smite the king as well as the people. For entereth into their privy chambers, read, with the Revised Version (margin), Ewald, and Keil, it compasseth them about.
Smite thine hands together, etc. Another gesture follows, either of horror and lamentation, or perhaps, looking to Eze_21:17, of imperative command. The sword is to do its thrice-redoubled work (the words emphasize generally the intensity, and are scarcely to be taken numerically, of the repeated invasions of the Chaldeans); it is "the sword of the slain" (better, pierced ones, or, with Revised Version, the deadly wounded). The next clause should be taken, with the Revised Version, in the singular—the sword of the great one that is deadly wounded; sc. the sword should smite the king as well as the people. For entereth into their privy chambers, read, with the Revised Version (margin), Ewald, and Keil, it compasseth them about.
15I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.
Jamieson-Fausset-Brown
15. point--"the whirling glance of the sword" [Fairbairn]. "The naked (bared) sword" [Henderson].
ruins--literally, "stumbling-blocks." Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee.
made bright--made to glitter.
wrapped, &c.--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.
15. point--"the whirling glance of the sword" [Fairbairn]. "The naked (bared) sword" [Henderson].
ruins--literally, "stumbling-blocks." Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee.
made bright--made to glitter.
wrapped, &c.--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.
The Pulpit Commentary
For their ruins shall be multiplied, read, with the Revised Version, that their stumblings; and for wrapped up, pointed, or sharpened.
For their ruins shall be multiplied, read, with the Revised Version, that their stumblings; and for wrapped up, pointed, or sharpened.
16Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set.
Jamieson-Fausset-Brown
16. Apostrophe to the sword.
Go ... one way--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.
or other, ... on the left--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.
16. Apostrophe to the sword.
Go ... one way--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.
or other, ... on the left--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.
The Pulpit Commentary
Go thee one way or another, etc.; i.e. as in the following, to the right hand or the left—to the north or the south. Whichever way the prophet turned (Eze_20:47), he would see nothing but the sword and its work of slaughter. Jehovah had given that command with the gesture of supreme authority. He would not rest till he had appeased his wrath by letting it work itself out even to the end. With these words the "Lay of the Sword of Jehovah" ends, and there is again an interval of silence.
Go thee one way or another, etc.; i.e. as in the following, to the right hand or the left—to the north or the south. Whichever way the prophet turned (Eze_20:47), he would see nothing but the sword and its work of slaughter. Jehovah had given that command with the gesture of supreme authority. He would not rest till he had appeased his wrath by letting it work itself out even to the end. With these words the "Lay of the Sword of Jehovah" ends, and there is again an interval of silence.
17I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.
Jamieson-Fausset-Brown
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).
cause ... fury to rest--give it full vent, and so satisfy it (Eze 5:13).
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).
cause ... fury to rest--give it full vent, and so satisfy it (Eze 5:13).
The Sword of the King of Babylon
18The word of the LORD came unto me again, saying,
19Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city.
Jamieson-Fausset-Brown
19. two ways--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.
out of one land--namely, Babylon.
choose ... a place--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.
19. two ways--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.
out of one land--namely, Babylon.
choose ... a place--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.
20Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.
Jamieson-Fausset-Brown
20. Rabbath of the Ammonites--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.
to Judah in Jerusalem--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.
20. Rabbath of the Ammonites--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.
to Judah in Jerusalem--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.
21For 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 the liver.
Jamieson-Fausset-Brown
21. parting--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."
made ... bright--rather, "shook," from an Arabic root.
arrows--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.
images--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 (Ge 31:19, 34); put away by Jacob (Ge 35:4); set up by Micah as his household gods (Jud 17:5); stigmatized as idolatry (1Sa 15:23, Hebrew; Zec 10:2, Margin).
liver--They judged of the success, or failure, of an undertaking by the healthy, or unhealthy, state of the liver and entrails of a sacrifice.
21. parting--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."
made ... bright--rather, "shook," from an Arabic root.
arrows--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.
images--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 (Ge 31:19, 34); put away by Jacob (Ge 35:4); set up by Micah as his household gods (Jud 17:5); stigmatized as idolatry (1Sa 15:23, Hebrew; Zec 10:2, Margin).
liver--They judged of the success, or failure, of an undertaking by the healthy, or unhealthy, state of the liver and entrails of a sacrifice.
22At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort.
Jamieson-Fausset-Brown
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.
captains--The Margin, "battering-rams," adopted by Fairbairn, is less appropriate, for "battering-rams" follow presently after [Grotius].
open the mouth in ... slaughter--that is, commanding slaughter: raising the war cry of death. Not as Gesenius, "to open the mouth with the war shout."
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.
captains--The Margin, "battering-rams," adopted by Fairbairn, is less appropriate, for "battering-rams" follow presently after [Grotius].
open the mouth in ... slaughter--that is, commanding slaughter: raising the war cry of death. Not as Gesenius, "to open the mouth with the war shout."
The Pulpit Commentary
The new section opens in a different strain. Ezekiel sees, as in vision, Nebuchadnezzar and his army on their march. He is told to appoint a place where the road bifurcated. Both come from one land, i.e. from Babylon; but from that point onwards one road led to Rabbath, the capital of the Ammonites (Deu_3:11; 2Sa_11:1), the other to Jerusalem. Apparently, the exiles and the people of Judah flattered themselves that the former was the object of the expedition. The answer to that false hope is a vivid picture of what was passing in the council of war which Nebuchadnezzar was holding at that parting of the ways. The prophet sees, as it were, the sign post pointing, as with a hand, to each of the two cities The king consults his soothsayers, and uses divinations. Of these Ezekiel enumerates three:
(1) He shakes the arrows to and fro (Revised Version). This was known among the Greeks as the βέλομαντεια The arrows were put into a quiver, with names (in this case probably Rabbath and Jerusalem) written on them. One was then drawn, or thrown, out as by chance, and decided the direction of the campaign.
(2) He consults the images (Hebrew, teraphim). The modus operandi in this case is not known, but Jdg_18:18 and Hos_3:4 point to some such use of them.
(3) There remains the sacrifice and the inspection of the liver, familiar alike in Greek, Etrurian, and Roman divination (Cicero, 'De Divin.,' 6:13).
At his right hand was, etc.; better, into his right hand came, etc.; sc. the arrow marked for Jerusalem was that which came into the king's hand as the quiver was shaken. To appoint captains; better, battering rams, in both clauses. The same Hebrew word is used in both (see note on Eze_4:2). The verse paints the engineering operations of the besiegers, following on the issue of the divination. (For the mount, comp. Isa_37:33.)
The new section opens in a different strain. Ezekiel sees, as in vision, Nebuchadnezzar and his army on their march. He is told to appoint a place where the road bifurcated. Both come from one land, i.e. from Babylon; but from that point onwards one road led to Rabbath, the capital of the Ammonites (Deu_3:11; 2Sa_11:1), the other to Jerusalem. Apparently, the exiles and the people of Judah flattered themselves that the former was the object of the expedition. The answer to that false hope is a vivid picture of what was passing in the council of war which Nebuchadnezzar was holding at that parting of the ways. The prophet sees, as it were, the sign post pointing, as with a hand, to each of the two cities The king consults his soothsayers, and uses divinations. Of these Ezekiel enumerates three:
(1) He shakes the arrows to and fro (Revised Version). This was known among the Greeks as the βέλομαντεια The arrows were put into a quiver, with names (in this case probably Rabbath and Jerusalem) written on them. One was then drawn, or thrown, out as by chance, and decided the direction of the campaign.
(2) He consults the images (Hebrew, teraphim). The modus operandi in this case is not known, but Jdg_18:18 and Hos_3:4 point to some such use of them.
(3) There remains the sacrifice and the inspection of the liver, familiar alike in Greek, Etrurian, and Roman divination (Cicero, 'De Divin.,' 6:13).
At his right hand was, etc.; better, into his right hand came, etc.; sc. the arrow marked for Jerusalem was that which came into the king's hand as the quiver was shaken. To appoint captains; better, battering rams, in both clauses. The same Hebrew word is used in both (see note on Eze_4:2). The verse paints the engineering operations of the besiegers, following on the issue of the divination. (For the mount, comp. Isa_37:33.)
23And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.
Jamieson-Fausset-Brown
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, 15, 16, 18).
but he, &c.--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 (Re 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.
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, 15, 16, 18).
but he, &c.--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 (Re 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.
The Pulpit Commentary
The whole verse is obscure, and has been very variously interpreted. I follow the translation of the Revised Version, and explain it by inserting words which are needed to bring out its meaning: It (what Nebuchadnezzar has done) shall be as a vain divination in their sight (sc. in that of the men of Jerusalem), which have sworn unto them (sc. have taken oaths of fealty to the Chaldeans, and are ready to take them again), but he (Nebuchadnezzar) brings iniquity to remembrance. The fact represented is that when the people of Jerusalem heard of the divination at the parting of the ways, they still lulled themselves in a false security. They and Zedekiah had sworn obedience, and that oath would protect them. "Not so," rejoins the prophet; "the Chaldean king knows how those oaths have been kept." The LXX. omits all reference to "oaths." The Vulgate. taking the word for "oath" in its ether sense of "sabbath," gives the curious rendering, Eritque quasi consulens frustra oraculum in eorum oculis, et sabbatorum otium imitans. In spite of the reports that reached them, the men of Jerusalem thought themselves as safe as if the Chaldean king were keeping a sabbath day. Ewald partly follows the Vulgate, and renders, They believe they have weeks on weeks, i.e. will not believe that the danger is close at hand. Keil and Havernick: Oaths of oaths are theirs; i.e. they count on the oath of Jehovah, on his promises of protection, but he (Jehovah) brings iniquity to remembrance. That they may be taken; i.e. be seized by the invader and either slain or made prisoners
The whole verse is obscure, and has been very variously interpreted. I follow the translation of the Revised Version, and explain it by inserting words which are needed to bring out its meaning: It (what Nebuchadnezzar has done) shall be as a vain divination in their sight (sc. in that of the men of Jerusalem), which have sworn unto them (sc. have taken oaths of fealty to the Chaldeans, and are ready to take them again), but he (Nebuchadnezzar) brings iniquity to remembrance. The fact represented is that when the people of Jerusalem heard of the divination at the parting of the ways, they still lulled themselves in a false security. They and Zedekiah had sworn obedience, and that oath would protect them. "Not so," rejoins the prophet; "the Chaldean king knows how those oaths have been kept." The LXX. omits all reference to "oaths." The Vulgate. taking the word for "oath" in its ether sense of "sabbath," gives the curious rendering, Eritque quasi consulens frustra oraculum in eorum oculis, et sabbatorum otium imitans. In spite of the reports that reached them, the men of Jerusalem thought themselves as safe as if the Chaldean king were keeping a sabbath day. Ewald partly follows the Vulgate, and renders, They believe they have weeks on weeks, i.e. will not believe that the danger is close at hand. Keil and Havernick: Oaths of oaths are theirs; i.e. they count on the oath of Jehovah, on his promises of protection, but he (Jehovah) brings iniquity to remembrance. That they may be taken; i.e. be seized by the invader and either slain or made prisoners
24Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand.
Jamieson-Fausset-Brown
24. Their unfaithfulness to Nebuchadnezzar was a type of their general unfaithfulness to their covenant God.
with the hand--namely, of the king of Babylon.
24. Their unfaithfulness to Nebuchadnezzar was a type of their general unfaithfulness to their covenant God.
with the hand--namely, of the king of Babylon.
The Pulpit Commentary
The prophet adds words which in part explain these that precede. The iniquity of the people has forced, not the Chaldean king only, but Jehovah himself, to remember and to punish them.
The prophet adds words which in part explain these that precede. The iniquity of the people has forced, not the Chaldean king only, but Jehovah himself, to remember and to punish them.
The Profane Wicked Prince of Israel
25And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,
Jamieson-Fausset-Brown
25. profane--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; Jr 52:2).
when iniquity shall have an end--(Eze 21:29). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (Eze 35:5).
25. profane--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; Jr 52:2).
when iniquity shall have an end--(Eze 21:29). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (Eze 35:5).
The Pulpit Commentary
And thou, profane wicked prince of Judah, etc.; better, with the Revised Version, O deadly wounded, etc; as in Eze_21:29, where the same word is translated in the Authorized Version as "slain" The Authorized Version follows the LXX. and Vulgate, apparently in order to make the word fit in with the fact that Zedekiah was not slain, but carried into exile. The word "deadly wounded," or "sorely smitten," may rightly be applied to one who fell, as Zedekiah did, from his high estate. From the sins of the people the prophet turns to the special guilt of Zedekiah, who had proved unfaithful alike to Jehovah and to the Chaldean king, whom he had owned as his suzerain. His day had at last come, the time of the iniquity of the end of the last transgression which was to bring down on him the final punishment.
And thou, profane wicked prince of Judah, etc.; better, with the Revised Version, O deadly wounded, etc; as in Eze_21:29, where the same word is translated in the Authorized Version as "slain" The Authorized Version follows the LXX. and Vulgate, apparently in order to make the word fit in with the fact that Zedekiah was not slain, but carried into exile. The word "deadly wounded," or "sorely smitten," may rightly be applied to one who fell, as Zedekiah did, from his high estate. From the sins of the people the prophet turns to the special guilt of Zedekiah, who had proved unfaithful alike to Jehovah and to the Chaldean king, whom he had owned as his suzerain. His day had at last come, the time of the iniquity of the end of the last transgression which was to bring down on him the final punishment.
26Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.
Jamieson-Fausset-Brown
26. diadem--rather, "the miter" of the holy priest (Ex 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, 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.
this shall not be the same--The diadem shall not be as it was [Rosenmuller]. Nothing shall remain what it was [Fairbairn].
exalt ... low, ... abase ... high--not the general truth expressed (Pr 3:34; Lu 1:52; Jas 4:6; 1Pe 5:5); but specially referring to Messiah and Zedekiah contrasted together. The "tender plant ... out of the dry ground" (Is 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].
26. diadem--rather, "the miter" of the holy priest (Ex 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, 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.
this shall not be the same--The diadem shall not be as it was [Rosenmuller]. Nothing shall remain what it was [Fairbairn].
exalt ... low, ... abase ... high--not the general truth expressed (Pr 3:34; Lu 1:52; Jas 4:6; 1Pe 5:5); but specially referring to Messiah and Zedekiah contrasted together. The "tender plant ... out of the dry ground" (Is 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].
The Pulpit Commentary
Remove the diadem, etc. The noun is used throughout the Pentateuch (e.g. Exo_28:4; Exo_37:1-29 :39; Le Exo_8:9; Exo_16:4) for the "turban" or "mitre" of the high priest, and Keil so takes it here, as pointing to the punishment of the priest as well as of the king. This shall not be the same; literally, this shall not be this; or, as the Revised Version paraphrases, this shall be no more the same; i.e. the mitre and the crown shall alike pass away—taken from their unworthy wearers. There was to be, as in the following words, a great upturning of all things; the high brought low, the lowly exalted.
Remove the diadem, etc. The noun is used throughout the Pentateuch (e.g. Exo_28:4; Exo_37:1-29 :39; Le Exo_8:9; Exo_16:4) for the "turban" or "mitre" of the high priest, and Keil so takes it here, as pointing to the punishment of the priest as well as of the king. This shall not be the same; literally, this shall not be this; or, as the Revised Version paraphrases, this shall be no more the same; i.e. the mitre and the crown shall alike pass away—taken from their unworthy wearers. There was to be, as in the following words, a great upturning of all things; the high brought low, the lowly exalted.
★27I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.
Jamieson-Fausset-Brown
27. Literally, "An overturning, overturning, overturning, will I make it." The threefold repetition denotes the awful certainty of the event; not as Rosenmuller explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to.
it shall be no more, until he come whose right it is--strikingly parallel to Ge 49:10. Nowhere shall there be rest or permanence; all things shall be in fluctuation until He comes who, as the rightful Heir, shall restore the throne of David that fell with Zedekiah. The Hebrew for "right" is "judgment"; it perhaps includes, besides the right to rule, the idea of His rule being one in righteousness (Psa 72:2; Is 9:6, 7; 11:4; Re 19:11). Others (Nebuchadnezzar, &c.), who held the rule of the earth delegated to them by God, abused it by unrighteousness, and so forfeited the "right." He both has the truest "right" to the rule, and exercises it in "right." It is true the tribal "scepter" continued with Judah "till Shiloh came" (Ge 49:10); but there was no kingly scepter till Messiah came, as the spiritual King then (Joh 18:36, 37); this spiritual kingdom being about to pass into the literal, personal kingdom over Israel at His second coming, when, and not before, this prophecy shall have its exhaustive fulfilment (Lu 1:32, 33; Jr 3:17; 10:7; "To thee doth it appertain").
27. Literally, "An overturning, overturning, overturning, will I make it." The threefold repetition denotes the awful certainty of the event; not as Rosenmuller explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to.
it shall be no more, until he come whose right it is--strikingly parallel to Ge 49:10. Nowhere shall there be rest or permanence; all things shall be in fluctuation until He comes who, as the rightful Heir, shall restore the throne of David that fell with Zedekiah. The Hebrew for "right" is "judgment"; it perhaps includes, besides the right to rule, the idea of His rule being one in righteousness (Psa 72:2; Is 9:6, 7; 11:4; Re 19:11). Others (Nebuchadnezzar, &c.), who held the rule of the earth delegated to them by God, abused it by unrighteousness, and so forfeited the "right." He both has the truest "right" to the rule, and exercises it in "right." It is true the tribal "scepter" continued with Judah "till Shiloh came" (Ge 49:10); but there was no kingly scepter till Messiah came, as the spiritual King then (Joh 18:36, 37); this spiritual kingdom being about to pass into the literal, personal kingdom over Israel at His second coming, when, and not before, this prophecy shall have its exhaustive fulfilment (Lu 1:32, 33; Jr 3:17; 10:7; "To thee doth it appertain").
The Pulpit Commentary
I will overthrow. The sentence of destruction is emphasized, after the Hebrew manner, by a threefold iteration (Isa_6:3; Jer_22:29). It shall be no more. The pronoun in both clauses probably refers to the established order of the kingdom and the priesthood. "That order," Ezekiel says, "shall be no more." Keil, however, takes the second "it"—the "this" of the Revised Version—as meaning the fact of the overthrow. That also was not final; all things were as in a state of flux till the Messianic kingdom hinted at in the next clause should restore the true order. Until he come whose right it is. The words contain a singularly suggestive allusion to Gen_49:10, where a probable interpretation of the word "Shiloh" is "he to whom it belongs;" or, as the LXX. gives it, τὰ ἀποκείμενα αὐτᾷ. The passage is noticeable as being Ezekiel's first distinct utterance of the hope of a personal Messiah. Afterwards, in Eze_34:23, it is definite enough.
I will overthrow. The sentence of destruction is emphasized, after the Hebrew manner, by a threefold iteration (Isa_6:3; Jer_22:29). It shall be no more. The pronoun in both clauses probably refers to the established order of the kingdom and the priesthood. "That order," Ezekiel says, "shall be no more." Keil, however, takes the second "it"—the "this" of the Revised Version—as meaning the fact of the overthrow. That also was not final; all things were as in a state of flux till the Messianic kingdom hinted at in the next clause should restore the true order. Until he come whose right it is. The words contain a singularly suggestive allusion to Gen_49:10, where a probable interpretation of the word "Shiloh" is "he to whom it belongs;" or, as the LXX. gives it, τὰ ἀποκείμενα αὐτᾷ. The passage is noticeable as being Ezekiel's first distinct utterance of the hope of a personal Messiah. Afterwards, in Eze_34:23, it is definite enough.
Against the Ammonites
28And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering:
Jamieson-Fausset-Brown
28. Lest Ammon should think to escape because Nebuchadnezzar had taken the route to Jerusalem, Ezekiel denounces judgment against Ammon, without the prospect of a restoration such as awaited Israel. Jr 49:6, it is true, speaks of a "bringing again of its captivity," but this probably refers to its spiritual restoration under Messiah; or, if referring to it politically, must refer to but a partial restoration at the downfall of Babylon under Cyrus.
their reproach--This constituted a leading feature in their guilt; they treated with proud contumely the covenant-people after the taking of Jerusalem by Nebuchadnezzar (Eze 25:3, 6; Zep 2:9, 10), and appropriated Israel's territory (Jr 49:1; Am 1:13-15).
furbished, to consume--Maurer punctuates thus, "Drawn for the slaughter, it is furbished to devour ('consume'), to glitter." English Version, "to consume because of the glittering," means, "to consume by reason of the lightning, flash-like rapidity with which it falls." Five years after the fall of Jerusalem, Ammon was destroyed for aiding Ishmael in usurping the government of Judea against the will of the king of Babylon (2Ki 25:25; Jr 41:15) [Grotius].
28. Lest Ammon should think to escape because Nebuchadnezzar had taken the route to Jerusalem, Ezekiel denounces judgment against Ammon, without the prospect of a restoration such as awaited Israel. Jr 49:6, it is true, speaks of a "bringing again of its captivity," but this probably refers to its spiritual restoration under Messiah; or, if referring to it politically, must refer to but a partial restoration at the downfall of Babylon under Cyrus.
their reproach--This constituted a leading feature in their guilt; they treated with proud contumely the covenant-people after the taking of Jerusalem by Nebuchadnezzar (Eze 25:3, 6; Zep 2:9, 10), and appropriated Israel's territory (Jr 49:1; Am 1:13-15).
furbished, to consume--Maurer punctuates thus, "Drawn for the slaughter, it is furbished to devour ('consume'), to glitter." English Version, "to consume because of the glittering," means, "to consume by reason of the lightning, flash-like rapidity with which it falls." Five years after the fall of Jerusalem, Ammon was destroyed for aiding Ishmael in usurping the government of Judea against the will of the king of Babylon (2Ki 25:25; Jr 41:15) [Grotius].
The Pulpit Commentary
Thus saith the Lord God concerning the Ammonites. Ezekiel has not forgotten that scene at the parting of the ways. The Ammonites, when they saw the issue of the divination, and the march of the Chaldean army to the west, thought themselves safe. They took up their reproach against Jerusalem, and exulted in its fall. They are warned, as in another strophe of the "Lay of the Sword of Jehovah," that their confidence is vain (comp. Zep_2:8 for a like exultation at an earlier period).
Thus saith the Lord God concerning the Ammonites. Ezekiel has not forgotten that scene at the parting of the ways. The Ammonites, when they saw the issue of the divination, and the march of the Chaldean army to the west, thought themselves safe. They took up their reproach against Jerusalem, and exulted in its fall. They are warned, as in another strophe of the "Lay of the Sword of Jehovah," that their confidence is vain (comp. Zep_2:8 for a like exultation at an earlier period).
29Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.
Jamieson-Fausset-Brown
29. see vanity ... divine a lie--Ammon, too, had false diviners who flattered them with assurances of safety; the only result of which will be to "bring Ammon upon the necks," &c., that is, to add the Ammonites to the headless trunks of the slain of Judah, whose bad example Ammon followed, and "whose day" of visitation for their guilt "is come."
when their iniquity shall have an end--See on Eze 21:25.
29. see vanity ... divine a lie--Ammon, too, had false diviners who flattered them with assurances of safety; the only result of which will be to "bring Ammon upon the necks," &c., that is, to add the Ammonites to the headless trunks of the slain of Judah, whose bad example Ammon followed, and "whose day" of visitation for their guilt "is come."
when their iniquity shall have an end--See on Eze 21:25.
The Pulpit Commentary
Whiles they see, etc. The words may possibly refer to Nebuchadnezzar's diviners in Eze_21:21, but more probably to those whom the Ammonites themselves consulted. The pronoun "thee" in both clauses refers to Ammon. The result of those who divined falsely was that the sword would be drawn against the necks of the Ammonites and threw them upon the heap of the slaughtered ones. For them, as in the words that end the verse, reproducing those of Eze_21:25, punishment is decreed, and that punishment will come.
Whiles they see, etc. The words may possibly refer to Nebuchadnezzar's diviners in Eze_21:21, but more probably to those whom the Ammonites themselves consulted. The pronoun "thee" in both clauses refers to Ammon. The result of those who divined falsely was that the sword would be drawn against the necks of the Ammonites and threw them upon the heap of the slaughtered ones. For them, as in the words that end the verse, reproducing those of Eze_21:25, punishment is decreed, and that punishment will come.
30Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.
Jamieson-Fausset-Brown
30. Shall I cause it to return into his sheath--namely, without first destroying Ammon. Certainly not (Jr 47:6, 7). Others, as the Margin, less suitably read it imperatively, "Cause it to return," that is, after it has done the work appointed to it.
in the land of thy nativity--Ammon was not to be carried away captive as Judah, but to perish in his own land.
30. Shall I cause it to return into his sheath--namely, without first destroying Ammon. Certainly not (Jr 47:6, 7). Others, as the Margin, less suitably read it imperatively, "Cause it to return," that is, after it has done the work appointed to it.
in the land of thy nativity--Ammon was not to be carried away captive as Judah, but to perish in his own land.
The Pulpit Commentary
Shall I cause it, etc.? The question of the Authorized Version suggests a negative answer, as though the speaker were Jehovah, and the sheath that of his sword. The Revised Version, which translates it, with Keil, the LXX; and the Vulgate, as an imperative, deals with it as addressed to the Ammonites. They am told to sheath their sword; it would be of no avail against the sharp, glittering weapon of Jehovah. Their judgment would soon come on them in their own land, not, as in the case of Judah, in the form of exile (comp. Eze_25:1-8 as an expansion of the prophet's thought).
Shall I cause it, etc.? The question of the Authorized Version suggests a negative answer, as though the speaker were Jehovah, and the sheath that of his sword. The Revised Version, which translates it, with Keil, the LXX; and the Vulgate, as an imperative, deals with it as addressed to the Ammonites. They am told to sheath their sword; it would be of no avail against the sharp, glittering weapon of Jehovah. Their judgment would soon come on them in their own land, not, as in the case of Judah, in the form of exile (comp. Eze_25:1-8 as an expansion of the prophet's thought).
31And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy.
Jamieson-Fausset-Brown
31. blow against thee in, &c.--rather, "blow upon thee with the fire," &c. Image from smelting metals (Eze 22:20, 21).
brutish--ferocious.
skilful to destroy--literally, "artificers of destruction"; alluding to Is 54:16.
31. blow against thee in, &c.--rather, "blow upon thee with the fire," &c. Image from smelting metals (Eze 22:20, 21).
brutish--ferocious.
skilful to destroy--literally, "artificers of destruction"; alluding to Is 54:16.
The Pulpit Commentary
I will blow against, etc. The imagery of fire takes the place of that of the sword. The brutish men (same word as in Psa_49:10; Psa_92:6) are the Chaldean conquerors. The fact that the adjective may also mean "those that burn" may, in part, have determined Ezekiel's choice of it.
I will blow against, etc. The imagery of fire takes the place of that of the sword. The brutish men (same word as in Psa_49:10; Psa_92:6) are the Chaldean conquerors. The fact that the adjective may also mean "those that burn" may, in part, have determined Ezekiel's choice of it.
32Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.
Jamieson-Fausset-Brown
32. thy blood shall be--that is, shall flow.
be no more remembered--be consigned as a nation to oblivion.
32. thy blood shall be--that is, shall flow.
be no more remembered--be consigned as a nation to oblivion.
The Pulpit Commentary
For Ammon there is no hope of a restoration like that which Ezekiel speaks of as possible for Jerusalem, and even for Sodom and Samaria. Its doom is written in the words, it shall be no more remembered (comp. Eze_25:7).
For Ammon there is no hope of a restoration like that which Ezekiel speaks of as possible for Jerusalem, and even for Sodom and Samaria. Its doom is written in the words, it shall be no more remembered (comp. Eze_25:7).
THE HOLY BIBLE
Ezekiel
Chapter 21
Translated out of the original tongues, and with the former translations diligently compared and revised.
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