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.

Verses 2, 3. - The opening words, reproducing those of Ezekiel 20:46, indicate that the interpretation of that parable is coming. So the three variants of "south" are shown to mean respectively Jerusalem, the holy places, and the land of Israel. So, in ver. 3, the righteous and the wicked take the place of the "green" and the "dry" tree, and the fire is explained as meaning the sword of the invader. The teaching of ch. 18, had shown that Ezekiel had entered, as regards the ultimate judgment of individual men, into the spirit of Abram's words "That be far from thee to destroy the righteous with the wicked" (Genesis 18:25). But in regard to temporal judgments there would be in this case, as in the complaint of Job 9:22, no distinction. The sword went forth "against all flesh."

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

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

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

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 Ps 74:8 seems to imply, they and the proseuchæ, or oratories, may be included in the "holy places" here.

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