Ezekiel 21:16
Slash to the right; set your blade to the left--wherever your blade is directed.
Slash to the right;
This phrase indicates a command for decisive action, reflecting the judgment of God through the sword. In the context of Ezekiel, the sword represents the Babylonian army, which God uses as an instrument of His judgment against Jerusalem and Judah. The direction to "slash to the right" suggests a comprehensive and thorough execution of this judgment, leaving no area untouched. This imagery of the sword is consistent with other biblical passages where God uses nations as instruments of His wrath, such as in Isaiah 10:5-6, where Assyria is described as the rod of God's anger.

set your blade to the left—
The instruction to set the blade to the left complements the previous command, emphasizing the totality of the impending destruction. The left and right directions symbolize the all-encompassing nature of the judgment, sparing neither side. This reflects the seriousness of Israel's sin and the completeness of the divine retribution. Historically, the Babylonian conquest was indeed thorough, leading to the fall of Jerusalem in 586 BC. The imagery of the sword cutting in all directions can also be seen as a metaphor for the inescapable nature of God's judgment, as echoed in Hebrews 4:12, where the Word of God is described as sharper than any double-edged sword.

wherever your blade is directed.
This phrase underscores the sovereignty of God in directing the course of history. The sword goes wherever it is directed, signifying that the judgment is not random but divinely ordained. This aligns with the biblical theme of God's control over nations and events, as seen in Proverbs 21:1, where the king's heart is in the hand of the Lord. The direction of the blade also implies that the judgment is purposeful and targeted, aimed at bringing about repentance and restoration. In a broader theological context, this can be seen as a type of Christ, who is both the judge and the redeemer, executing justice while offering salvation, as seen in Revelation 19:15, where Christ wields a sharp sword to strike down the nations.

Persons / Places / Events
1. Ezekiel
A prophet of God during the Babylonian exile, tasked with delivering God's messages to the Israelites.

2. Babylon
The empire that conquered Jerusalem and took the Israelites into exile, serving as an instrument of God's judgment.

3. Jerusalem
The holy city of the Israelites, which faced destruction due to the people's disobedience and idolatry.

4. The Sword
Symbolizes God's judgment and the impending destruction that would come upon Jerusalem and its people.

5. The Israelites
God's chosen people, who were in a covenant relationship with Him but had turned to idolatry and sin.
Teaching Points
The Certainty of God's Judgment
God's judgment is inevitable for those who persist in sin. The imagery of the sword in Ezekiel 21:16 serves as a stark reminder of the consequences of disobedience.

The Call to Repentance
The passage urges us to examine our lives and turn away from sin. Just as the Israelites were called to repentance, we too must heed God's warnings and seek His forgiveness.

The Sovereignty of God
God directs the sword, demonstrating His control over nations and events. We can trust in His sovereignty, knowing that He is just and righteous in His judgments.

The Power of God's Word
The sword symbolizes the power of God's Word to convict and transform. We should immerse ourselves in Scripture, allowing it to guide and shape our lives.

The Urgency of Obedience
The command to "slash to the right; set your blade to the left" highlights the urgency of responding to God's commands. We must be diligent in our obedience, recognizing the immediacy of His call.
Bible Study Questions
1. How does the imagery of the sword in Ezekiel 21:16 help us understand the nature of God's judgment?

2. In what ways can we apply the call to repentance found in this passage to our own lives today?

3. How does the concept of God's sovereignty, as seen in His direction of the sword, provide comfort and assurance in times of uncertainty?

4. What role does the Word of God play in our daily lives, and how can we ensure it remains a guiding force?

5. How can we cultivate a sense of urgency in our obedience to God, and what practical steps can we take to align our actions with His will?
Connections to Other Scriptures
Hebrews 4:12
The Word of God is described as a double-edged sword, highlighting the power and precision of God's judgment and truth.

Revelation 19:15
The imagery of a sword coming from the mouth of Christ, symbolizing His authority and the execution of divine judgment.

Isaiah 34:5-6
The sword of the Lord is filled with blood, indicating God's judgment against the nations, similar to the judgment against Jerusalem.

Jeremiah 25:29
God's judgment begins with His own people, emphasizing the seriousness of their sin and the need for repentance.

Psalm 7:12
If a man does not repent, God will sharpen His sword, underscoring the call to repentance and the consequences of ignoring it.
Religious DecisionAnon.Ezekiel 21:16
To the WavererG. Brooke.Ezekiel 21:16
Irresistible SlaughterJ.D. Davies Ezekiel 21:1-17
The Sacred Song of the SwordW. Jones Ezekiel 21:8-17
The SwordJ.R. Thomson Ezekiel 21:8-17
People
Ammonites, Ezekiel
Places
Babylon, Jerusalem, Negeb, Rabbah
Topics
Appointed, Array, Blade, Cut, Direct, Directed, Edge, Either, Face, Gather, Ordered, Pointed, Possession, Sharp, Sharply, Slash, Strength, Sword, Thyself, Turn, Wherever, Whither, Whithersoever, Yourselves
Dictionary of Bible Themes
Ezekiel 21:15

     4838   lightning
     5323   gate

Library
Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in
John Bunyan—The Works of John Bunyan Volumes 1-3

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Saurin -- Paul Before Felix and Drusilla
Jacques Saurin, the famous French Protestant preacher of the seventeenth century, was born at Nismes in 1677. He studied at Geneva and was appointed to the Walloon Church in London in 1701. The scene of his great life work was, however, the Hague, where he settled in 1705. He has been compared with Bossuet, tho he never attained the graceful style and subtilty which characterize the "Eagle of Meaux." The story is told of the famous scholar Le Clerc that he long refused to hear Saurin preach, on the
Grenville Kleiser—The world's great sermons, Volume 3

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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