Ezekiel 21:11

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.

And he hath given it to be furbished, that it might be handled,.... Either Nebuchadnezzar, or rather God, or the Son of God, prepared and brightened the sword, that it might be handled and made use of, either by the Chaldeans or Romans, to the destruction of the Jews. The Targum is, "he gave their vengeance to be delivered into the hand of the king of Babylon.'' The sword is sharpened and furbished, to give it into the hand of the slayer; either the king of Babylon, Nebuchadnezzar; or the Roman emperor, Titus Vespasian.

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.

The Sword is Sharpened for Slaying Ezekiel 21:8. And the word of Jehovah came to me, saying, Ezekiel 21:9. Son of man, prophesy, and say, Thus saith Jehovah, A sword, a sword sharpened and also polished: Ezekiel 21:10. That it may effect a slaughter is it sharpened; that it may flash is it polished: or shall we rejoice (saying), the sceptre of my son despiseth all wood? Ezekiel 21:11. But it has been given to be polished, to take it in the hand; it is sharpened, the sword, and it is polished, to give it into the hand of the slayer. Ezekiel 21:12. Cry and howl, son of man, for it goeth over my people, it goeth over all the princes of Israel: they have fallen by the sword along with my people: therefore smite upon the thigh. Ezekiel 21:13. For the trial is made, and what if the despising sceptre shall not come? is the saying of the Lord Jehovah. Ezekiel 21:14. And thou, son of man, prophesy and smite the hands together, and the sword shall double itself into threefold, the sword of the pierced: it is the sword of a pierced one, of the great one, which encircles them. Ezekiel 21:15. That the heart may be dissolved, and stumbling-blocks may be multiplied, I have set the drawing of the sword against all their gates: Alas! it is made into flashing, drawn for slaying. Ezekiel 21:16. Gather thyself up to the right hand, turn to the left, whithersoever thine edge is intended. Ezekiel 21:17.

And I also will smite my hands together, and quiet my wrath: I, Jehovah, have spoken it. - The description of the sword is thrown into a lyrical form (Ezekiel 21:8-13), - a kind of sword-song, commemorating the terrible devastation to be effected by the sword of the Lord. The repetition of חרב in Ezekiel 21:9 is emphatic. הוּחדּה is the perfect Hophal of חדד, to sharpen. מרוּטה is the passive participle of מרט, to polish; מרטּה (Ezekiel 21:10), the participle Pual, with מ dropped, and Dagesh euphon. היה, a rare form of the infinitive for היות. The polishing gives to the sword a flashing brilliancy, which renders the sharpness of its edge still more terrible. The very obscure words, 'או נשׂישׂ וגו, I agree with Schmieder and Kliefoth in regarding as a protest, interposed by the prophet in the name of the people against the divine threat of the sword of vengeance, on the ground of the promises which had been given to the tribe of Judah. או, or perhaps; introducing an opposite case, or an exception to what has been said. The words 'שׁבט are to be taken as an objection, so that לאמר is to be supplied in thought. The objection is taken from the promise given in Jacob's blessing to the tribe of Judah: "the sceptre will not depart from Judah" (Genesis 49:10). שׁבט בּני points unquestionably to this. בּני is taken from Ezekiel 21:9, where the patriarch addresses Judah, whom he compares to a young lion, as בּני.