Ezekiel 21:1
And the word of the LORD came to me, saying,
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EXPOSITORY (ENGLISH BIBLE)
Ezekiel 21:1-5. Song of Solomon of man, set thy face toward Jerusalem — Here God directs the prophet to declare in plain language, what he had ordered him to speak allegorically, from the 46th to the 48th verses of the foregoing chapter. And say to the land of Israel — The prophet’s face being turned toward Judea and Jerusalem, he addresses them as if they were present before him. Behold, I am against thee — I am become thine enemy because of thy sins; I hate thy practices, and will punish thee for them. And will draw forth my sword out of his sheath — By the sword here is meant the same as by the fire in the foregoing chapter, namely, every thing which destroys. It may, however, be taken in a rather more literal sense than the fire is there to be understood, as the calamities of Judea were chiefly to arise from the sword of the king of Babylon, who was God’s instrument to execute his purpose on Judea. And will cut off from thee the righteous and the wicked — I will take away from thee the righteous by sending them into captivity; and the wicked by destroying them, either by the sword, or famine, or pestilence. My sword shall go forth against all flesh — Against all the Jews that dwell in the land. It shall not return any more — That is, into its sheath, till it hath executed all my purposes.21:1-17 Here is an explanation of the parable in the last chapter. It is declared that the Lord was about to cut off Jerusalem and the whole land, that all might know it was his decree against a wicked and rebellious people. It behoves those who denounce the awful wrath of God against sinners, to show that they do not desire the woful day. The example of Christ teaches us to lament over those whose ruin we declare. Whatever instruments God uses in executing his judgments, he will strengthen them according to the service they are employed in. The sword glitters to the terror of those against whom it is drawn. It is a sword to others, a rod to the people of the Lord. God is in earnest in pronouncing this sentence, and the prophet must show himself in earnest in publishing it.The first word of judgment Ezekiel 21:1-7. Ezekiel speaks first to the people of Israel, shows the universality of the coming destructions, and indicates by a sign (that of sighing) the sadness of the calamity.

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

(1) "Jerusalem;"

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

(3) "the land of Israel."

No subterfuge is left for the people to pretend misunderstanding.

CHAPTER 21

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

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

And the word of the Lord came unto me, saying. Upon the above excuse or complaint about speaking in parables; wherefore the prophet is ordered to speak in plainer language to the people. It is very probable that the prophet delivered the prophecy recorded in the latter part of the preceding chapter in the figurative terms in which he received it; and he here is bid to explain it to the people, or to repeat it to them in clearer expressions. And the word of the LORD came unto me, saying,
EXEGETICAL (ORIGINAL LANGUAGES)
Ezekiel 21:1-5. These verses, though still figurative, are plainer than the preceding, of which they furnish the explanation. The sword of the Lord is drawn finally from its sheath, to which it shall not return (Ezekiel 21:5); it is drawn against Jerusalem and its sanctuaries (Ezekiel 21:2); it shall slay indiscriminately righteous and wicked (Ezekiel 21:3, cf. Ezekiel 20:47), and all flesh shall know that it is the sword of the Lord, and that it is his hand that wields it (Ezekiel 21:5).—Even to-day the study of Israel’s history occupies men, and its lessons are not yet exhausted.The Judgment Awaiting Israel of Purification among the Heathen

Ezekiel 20:32. And that which riseth up in your mind shall not come to pass, in that ye say, We will be like the heathen, like the families of the lands, to serve wood and stone. Ezekiel 20:33. As I live, is the saying of the Lord Jehovah, with strong hand and with outstretched arm, and with wrath poured out, will I rule over you. Ezekiel 20:34. And I will bring you out of the nations, and gather you out of the lands in which ye have been scattered, with strong hand and with outstretched arm, and with wrath poured out, Ezekiel 20:35. And will bring you into the desert of the nations, and contend with you there face to face. Ezekiel 20:36. As I contended with your fathers in the desert of the land of Egypt, so will I contend with you, is the saying of the Lord Jehovah. Ezekiel 20:37. And I will cause you to pass through under the rod, and bring you into the bond of the covenant. Ezekiel 20:38. And I will separate from you the rebellious, and those who are apostates from me; out of the land of their sojourning will I lead them out, but into the land of Israel shall they not come; that ye may know that I am Jehovah. - העלה על רוּח, that which rises up in the spirit, is the thought that springs up in the mind. What this thought was is shown in Ezekiel 20:32, viz., we will be like the heathen in the lands of the earth, to serve wood and stone; that is to say, we will become idolaters like the heathen, pass into heathenism. This shall not take place; on the contrary, God will rule over them as King with strong arm and fury. The words, "with strong hand and stretched-out arm," are a standing expression in the Pentateuch for the mighty acts by which Jehovah liberated His people from the power of the Egyptians, and led them out of Egypt (cf. Exodus 6:1, Exodus 6:6 with וּבמשׁפּטים גּדולים). Here, on the contrary, they are connected with בּחמה שׁפוּכה, and are used in Ezekiel 20:33 with reference to the government of God over Israel, whilst in Ezekiel 20:34 they are applied to the bringing out of Israel from the midst of the heathen. By the introduction of the clause "with fury poured out," the manifestation of the omnipotence of God which Israel experience in its dispersion, and which it was still to experience among the heathen, is described as an emanation of the divine wrath, a severe and wrathful judgment. The leading and gathering of Israel out of the nations (Ezekiel 20:34) is neither their restoration from the existing captivity in Babylon, nor their future restoration to Canaan on the conversion of the people who were still hardened, and therefore rejected by God. The former assumption would be decidedly at variance with both מן העמּים and מן הארצות, since Israel was dispersed only throughout one land and among one people at the time of the Babylonian captivity. Moreover, neither of the assumptions is reconcilable with the context, more especially with Ezekiel 20:35. According to the context, this leading out is an act of divine anger, which Israel is to feel in connection therewith; and this cannot be affirmed of either the redemption of the people out of the captivity in Babylon, or the future gathering of Israel from its dispersion. According to Ezekiel 20:35, God will conduct those who are brought out from the nations and gathered together out of the lands into the desert of the nations, and contend with them there. The "desert of the nations" is not the desert lying between Babylonia and Palestine, on the coastlands of the Mediterranean, through which the Israelites would have to pass on their way home from Babylon (Rosenmller, Hitzig, and others). For there is no imaginable reason why this should be called the desert of the nations in distinction from the desert of Arabia, which also touched the borders of several nations. The expression is doubtless a typical one, the future guidance of Israel being depicted as a repetition of the earlier guidance of the people from Egypt to Canaan; as it also is in Hosea 2:16. All the separate features in the description indicate this, more especially Ezekiel 20:36 and Ezekiel 20:37, where it is impossible to overlook the allusion to the guidance of Israel in the time of Moses.

The more precise explanation of the words must depend, however, upon the sense in which we are to understand the expression, "desert of the land of Egypt." Here also the supposition that the Arabian desert is referred to, because it touched the border of Egypt, does not furnish a sufficient explanation. It touched the border of Canaan as well. Why then did not Ezekiel name it after the land of Canaan? Evidently for no other reason than that the time spent by the Israelites in the Arabian desert resembled their sojourn in Egypt much more closely than their settlement in Canaan, because, while there, they were still receiving their training for their entrance into Canaan, and their possession and enjoyment of its benefits, just as much as in the land of Egypt. And in a manner corresponding to this, the "desert of the nations" is a figurative expression applied to the world of nations, from whom they were indeed spiritually distinct, whilst outwardly they were still in the midst of them, and had to suffer from their oppression. Consequently the leading of Israel out of the nations (Ezekiel 20:34) is not a local and corporeal deliverance out of heathen lands, but a spiritual severance from the heathen world, in order that they might not be absorbed into it or become inseparably blended with the heathen. God will accomplish this by means of severe chastisements, by contending with them as He formerly contended with their fathers in the Arabian desert. God contends with His people when He charges them with their sin and guilt, not merely in words, but also with deeds, i.e., through chastening and punishments. The words "face to face" point back to Deuteronomy 5:4 : "Jehovah talked with you face to face in the mount, out of the midst of the fire." Just as at Sinai the Lord talked directly with Israel, and made know to it the devouring fire of His own holy nature, in so terrible a manner that all the people trembled and entreated Moses to act the part of a mediator between them, promising at the same time obedience to him (Exodus 20:19); so will the Lord make Himself known to Israel in the desert of the world of nations with the burning zeal of His anger, that it may learn to fear Him. This contending is more precisely defined in Ezekiel 20:37 and Ezekiel 20:38. I will cause you to pass through under the (shepherd's) rod. A shepherd lets his sheep pass through under his rod for the purpose of counting them, and seeing whether they are in good condition or not (vid., Jeremiah 33:13). The figure is here applied to God. Like a shepherd, He will cause His flock, the Israelites, to pass through under His rod, i.e., take them into His special care, and bring them "into the bond of the covenant" (מסרת, not from מסר Raschi, but from אסר, for מאסרה, a fetter); that is to say, not "I will bind myself to you and you to me by a new covenant" (Bochart, Hieroz. I. p. 508), for this is opposed to the context, but, as the Syriac version has rendered it, b-mardûtâ (in disciplina), "the discipline of the covenant." By this we are not merely to understand the covenant punishments, with which transgressors of the law are threatened, as Hvernick does, but the covenant promises must also be included. For not only the threats of the covenant, but the promises of the covenant, are bonds by which God trains His people; and אסר is not only applied to burdensome and crushing fetters, but to the bonds of love as well (vid., Sol 7:6). Kliefoth understands by the fetter of the covenant the Mosaic law, as being the means employed by God to preserve the Israelites from mixing with the nations while placed in the midst of them, and to keep them to Himself, and adds the following explanation, - "this law, through which they should have been able to live, they have now to wear as a fetter, and to feel the chastisement thereof." But however correct the latter thought may be in itself, it is hardly contained in the words, "lead them into the fetter (band) of the law." Moreover, although the law did indeed preserve Israel from becoming absorbed into the world of nations, the fact that the Jews were bound to the law did not bring them to the knowledge of the truth, or bring to pass the purging of the rebellious from among the people, to which Ezekiel 20:38 refers. All that the law accomplished in this respect in the case of those who lived among the heathen was effected by its threatenings and its promises, and not by its statutes and their faithful observance. This discipline will secure the purification of the people, by severing from the nation the rebellious and apostate. God will bring them forth out of the land of this pilgrimage, but will not bring them into the land of Israel. ארץ is the standing epithet applied in the Pentateuch to the land of Canaan, in which the patriarchs lived as pilgrims, without coming into actual possession of the land (cf. Genesis 17:8; Genesis 28:4; Genesis 36:7; Exodus 6:4). This epithet Ezekiel has transferred to the lands of Israel's exile, in which it was to lead a pilgrim-life until it was ripe for entering Canaan. הוציא, to lead out, is used here for clearing out by extermination, as the following clause, "into the land of Israel shall they not come," plainly shows. The singular יבוא is used distributively: not one of the rebels will enter.

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