Ezekiel 21:16 Komentář

In this chapter we have, I. An explication of the prophecy in the close of the foregoing chapter concerning the fire in the forest, which the people complained they could not understand (Eze 21:1-5), with directions to the prophet to show himself deeply affected with it (Eze 21:6, Eze 21:7). II. A further prediction of the sword that was coming upon the land, by which all should be laid waste; and this expressed very emphatically (Eze 21:8-17). III. A prospect given of the king of Babylon's approach to Jerusalem, to which he was determined by divination (Eze 21:18-24). IV. Sentence passed upon Zedekiah king of Judah (Eze 21:25-27). V. The destruction of the Ammonites by the sword foretold (Eze 21:28-32). Thus is this chapter all threatenings.

INTRODUCTION TO EZEKIEL 21 This chapter contains an explanation of a prophecy in the latter part of the preceding chapter; and a new one, concerning the sword of the Chaldeans, and the destruction of the Jews and Ammonites by it. The prophecy of the fire in the forest is explained, Eze 21:1, upon which the prophet is directed to show his concern at it by sighing, in order to awaken the attention of the people to it, Eze 21:6, then follows a prophecy of a very sharp and bright sword, which should do great execution upon the people and princes of Israel; and therefore the prophet, in order to affect them, with it, is bid to howl and cry, and smite on his thigh; and smite his hands together, and the Lord says he would do so; all which is designed to set forth the greatness of the calamity and the distress, Eze 21:8, next the prophet is ordered to represent the king of Babylon as at a place where two ways met, and as at a loss which way to take, and as determined by divination to go to Jerusalem first, Eze 21:18, and then Zedekiah, the then reigning prince of Israel, has his doom pronounced on him, and he is ordered to be stripped of his regalia; and an intimation is given that there should be no more king over Israel of the house of David until the Messiah came, Eze 21:26 and the chapter is concluded with a prophecy of the destruction of the Ammonites in their own land, which should certainly be, though their diviners might, say the contrary, Eze 21:28.

The word of the Lord came unto me again,.... Immediately after the former; for this respects the same prophecy about the sword, and the way of its coming, and the cause of it: saying; as follows:

(Vers. 8 et seq.) And the word of the Lord came to me, saying: Son of man, prophesy and say: Thus says the Lord God, speak: A sword, a sharp sword, has been sharpened and polished, to slaughter victims; it has been sharpened, and polished, to shine: you who move the scepter of my son, you have cut down every tree. And I have given him to be polished, to be held in hand: this sword has been sharpened, and this sword has been polished, to be in the hand of the one who kills. Cry out and wail, son of man, for this has happened in my people, it has happened to all the leaders of Israel. Those who fled were delivered over to the sword along with my people. Therefore, strike your thigh and clap your hands in applause, for he has been tested and when he overturns the scepter, it will not be. This is what the Lord God says. As for you, son of man, be a prophet and strike hand against hand, and let the sword be doubled and tripled for the slayers. This is the sword of great slaughter that makes them astonished, causes their hearts to melt, and multiplies ruins. In all their gates I have given confusion of sharp and polished swords to flash: clothed for slaughter. Go to the right or to the left, wherever your desire leads your face. Indeed, I will applaud hand to hand, and I will fulfill my indignation, I, the Lord, have spoken. It is much if I present both editions, and the length of the books is extended, especially where there is either no distance or a small one. Therefore, I will present some things that differ. For this reason, what we said: 'Whoever moves the scepter of my son, cut down every tree,' they translated as: 'Kill, despise, reject every tree.' And again, where we said: 'Those who fled were handed over to the sword,' they translated as: 'My guests, or inhabitants.' And where we said: 'Applaud on the thigh,' they put: 'Strike with the hand.' And where we translated: 'And when he overturns this with the scepter, the edition belongs to them: Three are repelled.' However, he speaks to the sword of Nebuchadnezzar, that it may come against Jerusalem, to be sharpened and polished, for there are many to be slain; and he addresses Nebuchadnezzar himself. You are the one who moves and overturns the scepter of my son, the dominion of the people of Israel, and you cut down every tree, the entire multitude of the people. I have given, he says, this sword, that it may be held in the hand of Nebuchadnezzar; and let it be in the hand of a mighty man. Therefore, O prophet, cry out and wail, and with a voice filled with dire words, bear witness to the imminent calamity. This sword spared no one, nor left anyone untouched by the impending evils. It was made among the people, made among the leaders of Israel, made among my guests and priests who lived in my temple. Therefore, strike your thigh or your hand and put on the attire of one who mourns. For this sword has been tested by me, and it will overthrow my scepter and kingdom, which will no longer exist, and it will end with King Zedekiah. Again I command you, prophet, that you strike not only the thigh in astonishment and miracle, but also the hands, so that not only once, but a second and third time, the sword may come to kill. For first came Nebuchadnezzar, when he took Jehoiachin, and secondly, when Jehoiakim reigned, and thirdly, when Zedekiah. And this is the triple sword, when a great slaughter occurred and it multiplied ruins to such an extent that they were amazed in their minds and their hearts wasted away, and it caused disturbance in all their gates. Therefore it is ordered to him, that is, with a sharp and polished sword for flashing, and with a cloak and unburdened, and ready for slaughter, that he may go either to the right or to the left. Wherever, he says, it pleases your face, boldly enter, having me as your leader, me as your helper. I will applaud hand to hand, so that I may encourage you against my adversaries who rage against you, as if I were your supporter and instigator. Do not doubt, do not fear, and do not be afraid to suffer what Sennacherib has suffered: I am the Lord who has spoken, you are the minister of my will, fulfill my plan. We can, by way of anagoge, take up a sharp and ready sword for the slaughter of the devil, concerning whom the Apostle says: Deliver this kind of Satan unto the destruction of the flesh, that the spirit may be saved (I Cor. V, 5). And in another place: Hymenaeus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme (I Tim. I, 20). And it is written in the Psalms: He sent forth his wrath and indignation and distress, a mission by the agency of wicked angels (Ps. LXXVII, 49). Some think that this sword was in the hand of an angel when Jerusalem was struck under David (2 Kings 24). Others suspect that it is said of the same sword in the Gospel: I did not come to bring peace on earth, but a sword (Matthew 10:34); and to divide among themselves every affection of kinship, so that the wicked may fall and the holy may rise. But it is impious to believe this of the sword of the Savior, and rather this should be believed of the devil, who overturns the scepters of the Lord in the Church, who kills all in the people, and the leaders, and the guests of God; and then is approved by the Lord, when he overthrows Judas the traitor and his like (John 13). After he had eaten the morsel, Satan entered into him. And the sword of those who were killed doubled and tripled, in order to forgive the sin of Jerusalem, because it had taken upon itself its own double sins from the hand of the Lord. But the Lord rejoices and exults, and encourages the raging sword to go either to the right or to the left, and wherever its desire takes it, so that the evil may be killed and the good may remain, and fulfill what is written: What are chaff to wheat? The Lord says (Jeremiah 23:32).

The prophet goes on to denounce the fate of Jerusalem and Judea; using signs of vehement grief, to denote the greatness of the calamity, Eze 21:2-7. He then changes the emblem to that of a sharp and bright sword, still denoting the same sad event, Eze 21:8-17; and, becoming yet more explicit, he represents the king of Babylon, who was to be employed by God in this work, as setting out to take vengeance on both the Jews and the Ammonites, for joining with Egypt in a confederacy against him. He is described as standing at the parting of the roads leading to the respective capitals of the Jews and Ammonites; and doubting which to attack first, he commits the decision of the matter to his arts of divination, performed by mingling arrows inscribed with the names of the different nations or cities, and then marching against that whose name was written on the arrow first drawn from the quiver. In this case the name Jerusalem comes forward; and therefore he proceeds against it, Eze 21:18-24. History itself could scarcely be more explicit than this prophecy. The profane prince Zedekiah as then declared to be given up by God, and his kingdom devoted to utter destruction, for that breach of oath of which the prophet foretells he should be guilty, Eze 21:25-27. The remaining verses form a distinct prophecy relating to the destruction of the Ammonites, which was fulfilled about five years after the destruction of Jerusalem, Eze 21:28-32.

Go thee one way or other - Thou shalt prosper, O sword, whithersoever thou turnest; against Ammon, or Judea, or Egypt.

PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32) 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 proseuchÃ&brvbr, or oratories, may be included in the "holy places" here.

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.