Verse-by-Verse Bible Commentary
Ezekiel 21:17

Bridgeway Bible Commentary

Babylon’s terrifying attack (20:45-21:17)

The usual way to travel from Babylon to Jerusalem was by a semi-circular route that avoided the Arabian desert by following the Euphrates River to the north-west then turning south towards Judah. (See map ‘Near East in the time of Jeremiah.) Ezekiel put himself in the position of the Babylonian army as it moved south into Judah, overrunning and destroying the country as an uncontrollable bushfire. None would escape its terror (45-48). But the people did not understand Ezekiel’s message (49).
Ezekiel therefore changed his symbol of God’s judgment from fire to a sword. This sword would bring slaughter, not just to Jerusalem but to the whole land of Judah (21:1-5). Ezekiel’s display of bitter grief showed his hearers how frightening this coming judgment would be (6-7).
To emphasize his message and illustrate its urgency, Ezekiel gave a dramatic demonstration of a swordsman cutting down his enemy. The Judeans had not heeded when God used a stick to discipline them. He would therefore use the sharpened sword of Babylon to slay them (8-13). While acting the part of a swordsman, Ezekiel also acted the part of the onlookers, by occasionally clapping his hands at the swordsman’s display. In this way he indicated God’s approval of Judah’s destruction (14-17).

Coffman's Commentaries on the Bible

"Thou therefore, son of man, prophesy, and smite thy hands together; and let the sword be doubled the third time, the sword of the deadly wounded: it is the sword of the great one that is deadly wounded, which entereth into their chambers. I have set the threatening sword against all of their gates, that their hearts may melt, and their stumblings be multiplied: ah! it is made as lightning, it is pointed for slaughter. Gather thee together, go to the right, set thyself in array, go to the left, whithersoever thy face is set. I will also smite my hands together, and I will cause my wrath to rest; I, Jehovah, have spoken it."

"Let the sword be doubled the third time" "This shows the tremendous size and power of the sword coming against Jerusalem. All hope of escape was gone."George Barlow, The Preacher's Complete Homiletic Commentary (New York: Funk and Wagnalls Company, 1891), p. 152.

"It is the sword of the great one that is deadly wounded" This is a reference to Zedekiah, the king of Judah. "The sword shall smite the king as well as all the people."E. H. Plumptre in the Pulpit Commentary, p. 286.

"Which entereth into their chambers" This meant that the King of Babylon would enter the city of Jerusalem and have access to everything in it, even the house of the king.

"I will also smite my hands together" It is impossible for this to refer to any sadistic glee on God's part over the destruction of his wicked people. Repeatedly, all of the prophets have assured us that God has no pleasure in the death of the wicked. This is another instance of where a misinterpretation can lead to serious error. Bunn, for example, toyed with the idea that "the clapping of hands" here was a sign of elation, approval, or delight. If he had properly understood the meaning of it in this context, he could never have said:

These words almost depict Jehovah as a scheming, venal deity, who with deadly passion and sullen cruelty prepares for the total ravaging of his enemies."John T. Bunn in the Broadman Bible Commentary (Nashville: Broadman Press, 1871), p. 294.

This is a slander of the paragraph above where God is depicted as clapping his hands in deep grief over the fate of his Once Chosen People. Barlow properly understood the meaning of the clapping of the hands. "Smiting the hands together is an indication of violent grief."George Barlow, The Preacher's Complete Homiletic Commentary (New York: Funk and Wagnalls Company, 1891), p. 253. The Biblical proof of this viewpoint is found in Ezekiel 21:12 where the clapping of the hands is accompanied by the loud crying and wailing of the prophet.

Barnes' Notes on the Whole Bible

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.

Ezekiel 21:10

It contemneth the rod of my son, as every tree - The rod is the scepter of dominion, assigned to Judah Genesis 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.

Ezekiel 21:12

Terrors - Better as in the margin.

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

Ezekiel 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!

Ezekiel 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.

Ezekiel 21:15

The point of the sword - The threatening sword or terror; as in Genesis 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 Jeremiah 46:16.

Made bright ... - Or,

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

Ezekiel 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?

Ezekiel 21:17

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

Smith's Bible Commentary

Shall we turn now in our Bibles to Ezekiel 21 , the twenty-first chapter of Ezekiel.

Now the prophets of God were often very colorful persons. And because people would not always listen to the Word of God, they would often do things to draw the people's attention to create a question in their mind, curiosity, "What in the world is he doing now?" And when these questions would arise or when they would draw the people's attention, then they would preach the message of God to them. And so, oftentimes their ministry was extremely colorful, as they were attracting attention, creating the questions in order that they might deliver their message to the people. And as we come in to chapter 21, Ezekiel is getting a lot of attention grabbers here from the Lord and his ministry to the people.

The word of the LORD came unto me saying, Son of man, set your face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel ( Ezekiel 21:1-2 ),

So we see what the background is. The prophecies are to be against Jerusalem the land of Israel.

Say unto 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. Seeing 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: That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more. Now sigh, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes ( Ezekiel 21:2-6 ).

So, at this point having uttered these words, "God has stretched out His sword against Jerusalem," he would have said, "Just hold his loins, bend over and start just sighing." And just really wailing in a sense, just sighing and all.

And it shall be, when they say unto you, Why are you sighing? that you shall answer, For the tidings, because it is coming: every heart shall melt, and all of the hands shall be feeble, and every spirit shall faint, and all of the knees shall be weak as water: behold, it is coming, it shall be brought to pass, saith the Lord ( Ezekiel 21:7 ).

So he is to go into this little scene of this heavy sighing as he holds his loins and bends. Until they say, "What are you sighing about?" He said, "I'm sighing because of the tidings that are going to be coming. And, of course, when they come, all of you will be sighing and mourning when you hear that Jerusalem has been destroyed, the cities have been murdered." Many of them had families back in Jerusalem still. They are soon to be receiving word that their families had been wiped out.

And again the word of the LORD came unto me saying, Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished [or polished]: It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? ( Ezekiel 21:8-10 )

Is it time for joy? Is it time for a hilarity?

it contemneth the rod of my son, as every tree. And 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. Cry and howl, son of man; for it shall be upon my people ( Ezekiel 21:10-12 ),

Now from sighing he goes to crying and howling. And as he cries and howls and draws the attention of the people, then he speaks to them about this sword of the Lord that is to be stretched out against Jerusalem. How God is coming with His sword to judge the people. And, of course, it will be wielded at the hand of the Babylonians.

Verse Ezekiel 21:14 :

Thou therefore, son of man, prophesy, and smite your hands together ( Ezekiel 21:14 ),

So he's doing a lot of things to get attention. So now he's just clapping his hands.

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 enter into their private chambers. For I 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. Go thee one way or the other, either on the right hand, or on the left, whithersoever thy face is set. I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it. The word of the LORD came unto me again, saying, Also, 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. Now appoint a way, that the sword [literally, the arrow] may come to Rabbath ( Ezekiel 21:14-20 )

Which was the capitol of the Ammonites.

and to Judah in Jerusalem the defensed. For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: and he shook his arrows [literally], and consulted with images, and looked in the liver ( Ezekiel 21:20-21 ).

Now these were methods by which they sought to divine the purposes of their god. And when Nebuchadnezzar came to the parting of the ways, one road led to the capitol of the Ammonites, to the city of Rabbath, the other road led to Jerusalem. He has his troops; they are going to march. "Against whom shall we march? Let's consult the gods." And so they would take these arrows, and on one arrow they would write the name Rabbath; on the other arrow they would write the name Jerusalem. They would put the arrows into a sack and shake them up and then they reach in and pull out an arrow and whatever name is on the arrow they have discerned as the purpose of god that that is what we will smite.

And then they would cut a lamb and lay out its liver and then they would watch these lines on the liver. Again, to determine the direction that they were to go. And so they would divine by liver or by this shaking of the arrows. And so he is to speak to the people about how that Nebuchadnezzar was standing at the fork of the road. One road leading to Rabbath, the other to Jerusalem to divine, to seek, to get guidance from his god as to where he was to strike.

At 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. And 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. Therefore thus saith the Lord GOD; Because you have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins to appear; because, I say, that you are come to remembrance, ye shall be taken with the hand. And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus 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. I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it to him ( Ezekiel 21:22-27 ).

Here is a marvelous prophecy in Ezekiel that actually comes out to our present day and into the future. As the Lord said, "And thou profane and wicked prince of Israel." Now the direct prophecy is against Zedekiah, who was to be the last of the kings of Israel until the king whose right it is shall come to reign. But this prophecy also has a double interpretation in that the profane king referred to here, "Thou profane wicked prince of Israel," is actually the antichrist in the last days. The words, "when iniquity shall have an end," literally is, "at the end of the days of iniquity." So it is in the last days when the antichrist arises and is accepted by the Jews as their Messiah, worshipped by them in a sense, acclaimed by them as their deliverer.

Now, Jesus said to the Jews, "I came in My Father's name but you did not receive Me. Another is going to come in his own name and him you will receive" ( John 5:43 ). Daniel tells us that the prince of the people that shall come, the antichrist, will make a covenant with the nation Israel and in the midst of the final seven-year period he'll break that covenant as he sets up the abomination that causes desolation. Now this world ruler that will arise soon upon the scene, known in the scripture as the son of perdition, the beast, commonly called the antichrist, is going to arise with great power, blasphemies and all, going to take over this European confederation of nations. Going to make a covenant with the nation Israel, going to be hailed by them in the beginning as their Messiah.

If you go to Israel today, you will hear that there is much talk about the Messiah. They are really expecting the Messiah to come very soon. In fact, a couple of respected rabbis have been making some predictions that the Messiah is coming very soon and the people are all excited about it. Incidentally, there is some fellow here in the United States going around declaring that the man who has the answers for all of the world's problems is going to appear in the first part of 1982. And he is featured on so many of the television talk shows and all, and he is lecturing all over the United States on this man that the world is waiting for and has been looking for. The man who has the solutions and the answers and is gonna bring peace and all. And he's sort of a forerunner, he declares, of this man who will make himself known in the early part of 1982, will take over the governments, and will bring peace to mankind. The answers to your prayers are about upon us, he is telling people. And he's going around lecturing. Interesting, only inasmuch as people are looking for some kind of a leader to lead us into sanity from the insanity that seems to prevail in the world diplomacy.

But if you go to Israel today, they'll tell you they're expecting Messiah very soon. They will tell you that they do not look for the Son of God. They do not believe the Messiah will be the Son of God, that he will be a man just like Moses was a man. Moses said, "And there shall come another prophet like unto myself. Unto him shall ye give heed." He was prophesying concerning the Messiah. So they say he'll be a man just like Moses. He'll not be the Son of God. So then you must question them, well then how will you know he's your Messiah? And immediately their answer will come back, "Because he will help us to rebuild our temple." Just, that's where it is. And so in Israel today, they are looking for some man who will come and help them to rebuild their temple. Of course, Daniel tells us he'll make a covenant with them. Surely this covenant is to rebuild their temple. He will make the covenant whereby they will be able to rebuild their temple.

We will get in a couple of weeks, three or four weeks, to a fascinating prophecy here in Ezekiel. In fact, Ezekiel starts getting more exciting all the while now as we move on into this latter portion. You see, it sort of starts with Israel's history, but then it keeps coming chronologically and it goes right on out to what's happening today, yesterday, last year, the last few years. And it goes right in to what is going to happen next year, and the next few years in Israel. And it goes into the rebuilding of the temple which is coming very soon. And he gives you dimensions of the temple. And then he makes one very interesting comment concerning the temple, which I think is an extremely significant prophecy, and we will point that out to you when we get to... stay tuned.

Now, here he is predicting this profane wicked person who will arise in the end of the days of iniquity. "Thus saith the Lord God, 'Remove the diadem.'" And the word diadem there is miter. It is the little head thing that priest wore, not the crown of the king. But also the crown. Now Satan gives unto this man his authority and his power. He comes as a spiritual leader to Israel. That is, in the making of the covenant which is related and associated to the rebuilding of the temple. People are excited. They acclaim him as their Messiah. He has the answers; he has the solutions. He has the most simple solution for the rebuilding of the temple, one that doesn't upset the Muslims, the great Moslem world. They're not upset by his solution. He's just a genius and the whole world wonders after the genius of this man, as he comes up with this solution that is so simple yet so practical and so easy to fulfill and everybody is happy.

Now, take from him this miter, for he is a false Messiah; he is not the true Messiah. He is not the true priest that shall come. He's not the true king.

take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. [For God said,] I will overturn, I will overturn, will overturn: and it shall be no more, until he comes [that is Jesus Christ] whose right it is; and I will give it to him ( Ezekiel 21:26-27 ).

So when Jesus Christ returns, He will destroy this man of sin with the brightness of His coming, with a sharp sword that goes forth out of His mouth. And He shall sit upon the throne of David and will be acclaimed King of kings and Lord of lords. And He will bring in the glorious Kingdom Age.

So there is this false hope that they will hold on to at the beginning. In the scriptures we read, "Because they would not believe the truth of God, God gave them over to a strong delusion that they would believe a lie" ( 2 Thessalonians 2:10-11 ). He will come with such power, such exciting miracles, such charisma that the whole world, except for the elect, will be deceived and were if possible even deceive the elect. Now, that word elect there does not refer to the church, but to Israel. Those elect of Israel who have been elected of God, the 144,000 elected of God to be sealed and preserved in the Great Tribulation period. Coming with lying wonders, but God is going to overturn, and he who is exalted himself will be abased, and he who was abased will be exalted and will come and sit upon the throne whose right it is.

When we get into the book of Revelation chapter 5 we see a scroll in the right hand of Him who was sitting upon the throne, God. The scroll is sealed with seven seals; it has writing both within and without. And an angel proclaims with a loud voice, "Who is worthy to take the scroll and loose the seals thereof?" The scroll is the title deed to the earth. Who is worthy to redeem the earth back to God? is the whole idea.

The earth originally was God's. God gave it to man; man turned it over to Satan. Satan governs and rules the world today. Jesus came to redeem the world back to God, not by force, but by the price of His blood. The just for the unjust. "For by one man's sin entered the world, and death by sin so that death passed unto all men because all sin. Even so, by one man's righteousness shall many be made righteous." And so in heaven, the day is come, the transaction, the time of redemption.

There is the scroll, the instrument that was drawn up. "'Who is worthy to take the scroll and loose the seals?' John began to sob convulsively because no man was found worthy in heaven and earth or under the sea to take the scroll or even to look upon it. But the elder said, 'Don't weep, John. Behold, the Lion of the tribe of Judah hath prevailed to take the scroll and loose the seals.' And I turned and I saw Him as He stepped forth and He took the scroll out of the right hand of Him who sat upon the throne. And when He did, the twenty-four elders came forward with their vials, golden vials full of odors, which are the prayers of the saints and they offered them before God. And they sang a new song, saying, 'Thou art worthy to take the scroll and loose the seals. For Thou was slain and hath redeemed us by Thy blood'" ( Revelation 5:2-5 , Revelation 5:7-9 ).

Now, "whose right it is." You see, He is going to come and reign. Satan's kingdom is going to be overthrown. Satan will no longer rule over the earth. In fact, Satan will be bound and cast into the abyss. And He will rule whose right it is, and then we will see the world that God intended when He made Adam and placed him upon the earth. You'll see the earth renewed and restored to the beauty and glory of the Garden of Eden. You'll see and earth in which righteousness will reign. You will see an earth in which there is no sickness, no blindness, no lameness, no deformities. You'll see an earth that is covered with righteousness, even as the waters do cover the sea. An earth without deserts, an earth without hurricanes, an earth that is lush and beautiful and glorious and doesn't have polluted skies. You'll see the earth that God intended. And you'll live and dwell with Him upon this earth for a thousand years. Glorious day, and we look forward to it.

But it's interesting. Here is the prophecy, "There will be no king in Israel until He comes whose right it is." There's not going to be any diadem, not going to be any royal crown until Jesus comes. It's interesting that when the Jews return from their Babylonian captivity, they didn't reestablish monarchy. They didn't anoint a king to rule over them. The monarchy ended with Zedekiah. It is interesting that when the Jews returned to Israel again in 1948 they did not establish a monarchy which was their traditional form of government. And there will not be a monarchy or a king until He comes whose right it is. And Jesus Christ will be crowned King of kings and Lord of lords. So beautiful prophecy here concerning Jesus Christ in this twenty-first chapter.

Now thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites ( Ezekiel 21:28 ).

Now you remember one of the arrows was marked with the Ammonites on it.

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: While they see vanity unto thee, while 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. Shall 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 ( Ezekiel 21:28-30 ).

So the Ammonites will not escape, but then God said, "Don't think that you're going to be delivered. I will judge thee, the nation Israel, in the place where you were created. Right in the land. And the land of your nativity."

And I will pour out my indignation upon thee; I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, those who are skilful to destroy. Thou 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 ( Ezekiel 21:31-32 ). "

Dr. Constable's Expository Notes

The song of the sword 21:8-17

Dr. Constable's Expository Notes

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." [Note: Stuart, pp. 199-200.]

Gill's Exposition of the Whole Bible

I will also smite my hands together,.... As well as the prophet was bid to do, Ezekiel 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.

Henry's Complete Commentary on the Bible

      8 Again the word of the LORD came unto me, saying,   9 Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:   10 It 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.   11 And 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.   12 Cry 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.   13 Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD.   14 Thou 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.   15 I 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.   16 Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set.   17 I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.

      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 Ezekiel 21:1-7; 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,Revelation 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 (Ezekiel 21:10; Ezekiel 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 (Ezekiel 19:11; Ezekiel 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 (Psalms 2:7), Thou art my Son, this day have I begotten thee, and (Ezekiel 21:9; Ezekiel 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 (2 Samuel 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 (Ezekiel 21:11; Ezekiel 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 (Ezekiel 21:15; Ezekiel 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," 1 Samuel 21:9.

      III. How the sword is directed, and against whom it is sent (Ezekiel 21:12; Ezekiel 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 (Jeremiah 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,Ezekiel 21:14; Ezekiel 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 (Ezekiel 21:15; Ezekiel 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? (Ezekiel 21:16; Ezekiel 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," 2 Samuel 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,Genesis 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, Ezekiel 21:13; Ezekiel 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,Isaiah 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!Ezekiel 21:9; Ezekiel 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 (Ezekiel 21:14; Ezekiel 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 (Ezekiel 21:12; Ezekiel 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 (Ezekiel 21:14; Ezekiel 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,Ezekiel 21:17; Ezekiel 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,Numbers 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 (Isaiah 1:24), Ah! I will ease me of my adversaries; and that (Proverbs 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 (Ezekiel 21:10; Ezekiel 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 Nehemiah 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?Hosea 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?Isaiah 22:11; Isaiah 22:13. Shall we now make mirth as the king and Haman, when the church is in perplexity (Esther 3:15), when we should be grieving for the affliction of Joseph?Amos 6:6.