Ezekiel 21:11

KJV

And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.

KJV (with Strong's)

And he hath given {H5414} it to be furbished {H4803}, that it may be handled {H3709}{H8610}: this sword {H2719} is sharpened {H2300}, and it is furbished {H4178}, to give {H5414} it into the hand {H3027} of the slayer {H2026}.

Complete Jewish Bible

The sword was given to be polished, so that it could be wielded; it was sharpened and polished to be placed in the slaughterer's hand.'

Berean Standard Bible

The sword is appointed to be polished, to be grasped in the hand. It is sharpened and polished, to be placed in the hand of the slayer.

American Standard Version

And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer.

Commentary

### SUMMARY
Ezekiel 21:11 is a potent declaration within a larger prophetic oracle, vividly depicting God's meticulously prepared instrument of judgment against Jerusalem and the land of Israel. Through the striking metaphor of a sharpened and furbished sword, the verse underscores the divine certainty and readiness of the impending Babylonian invasion, revealing it not as a mere geopolitical conflict but as a divinely orchestrated act of righteous retribution for the nation's persistent idolatry and rebellion. It powerfully conveys the imminence and inevitability of God's wrath, poised to be delivered into the hand of the appointed "slayer."

### CONTEXT
* **Literary Context:** Ezekiel 21:11 is situated within a series of powerful oracles concerning God's impending judgment on Jerusalem and Judah, specifically within the "Song of the Sword" (Ezekiel 21:1-32). This chapter immediately follows prophecies against Ammon and is part of a larger section detailing the fall of Jerusalem. The preceding verses establish the metaphor of God's sword being drawn from its sheath, ready to execute judgment upon "the righteous and the wicked" alike ([Ezekiel 21:3-5](/ezekiel/21-3 "Ezekiel 21:3-5 - God's Sword Drawn")). Verse 11 specifically highlights the meticulous preparation of this divine instrument, emphasizing its readiness for deployment. The oracle continues to describe the path of the sword, its targets, and the ultimate devastation it will bring, culminating in the overthrow of the corrupt leadership and the desolation of the land. The repetition of "sharpened" and "furbished" throughout the chapter, particularly in verses like [Ezekiel 21:9-10](/ezekiel/21-9 "Ezekiel 21:9-10 - The Sword is Sharpened"), reinforces the theme of inevitable and divinely ordained destruction.
* **Historical & Cultural Context:** At the time of Ezekiel's prophecy (early 6th century BCE), Judah was under the looming threat of the Neo-Babylonian Empire. Jerusalem had already experienced one major deportation in 597 BCE, which included King Jehoiachin and many of the elite, including Ezekiel himself. The remaining inhabitants and King Zedekiah were in a precarious state of rebellion against Babylon, often looking to Egypt for alliances, despite prophetic warnings. The "sword" in this context refers directly to the Babylonian army, led by King Nebuchadnezzar, whom God explicitly identifies elsewhere as His instrument of judgment ([Jeremiah 25:9](/jeremiah/25-9 "Jeremiah 25:9 - Nebuchadnezzar as God's Servant")). Ancient Near Eastern cultures frequently used the imagery of a sword to represent warfare, divine judgment, and the execution of justice by powerful rulers or deities. The act of "furbishing" and "sharpening" a sword was a common practice before battle, signifying meticulous preparation and a readiness for decisive action. This imagery would have been immediately understood by Ezekiel's audience as a clear sign of an imminent and devastating military campaign, but one with a profound theological meaning: it was God's judgment, not merely a human conflict.
* **Key Themes:** Several profound themes converge in [Ezekiel 21:11](/ezekiel/21-11 "Ezekiel 21:11 - The Sharpened Sword of Judgment"). Foremost is the theme of **Divine Sovereignty in Judgment**, where God is unequivocally presented as the active agent who "hath given it to be furbished" and "to give it into the hand of the slayer." This highlights His ultimate control over history and His role as the righteous dispenser of justice, ensuring that the impending destruction is not random but divinely orchestrated. Closely related is the theme of **Inevitable and Ready Judgment**. The repeated emphasis on the sword being "sharpened" and "furbished" signifies the absolute certainty and imminence of God's wrath. The time for repentance has passed, and the instrument of divine retribution is now fully prepared for its grim task, signaling a point of no return for rebellious Judah. Finally, the **Symbolism of the Sword as Divine Wrath** is central. Throughout Scripture, the sword is a potent metaphor for God's judgment, warfare, and the execution of His decrees, as seen in passages like [Deuteronomy 32:41-42](/deuteronomy/32-41 "Deuteronomy 32:41-42 - God's Vengeance and Sword"). In Ezekiel, it represents the destructive power God wields through human agents, specifically the Babylonians, to achieve His righteous purposes and purify His people. The "slayer" is thus revealed as the divinely appointed instrument of His righteous anger.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Sword (Hebrew, _chereb'_):** From H2719, meaning a cutting instrument, often associated with its destructive effect. In this context, it is not merely a weapon but a potent symbol of divine judgment and the instrument through which God's wrath will be executed upon Judah.
* **Sharpened (Hebrew, _châdad'_):** From H2300, meaning to be (causatively, make) sharp or figuratively severe. This word emphasizes the keenness and readiness of the blade, indicating its immediate and effective capacity to inflict deep and decisive damage. It underscores the severity and precision of the impending judgment.
* **Slayer (Hebrew, _hârag'_):** From H2026, a primitive root meaning to smite with deadly intent, to kill, murder, or make slaughter. The "slayer" here is not an anonymous figure but the divinely appointed agent—primarily the Babylonian army—tasked with carrying out God's destructive decree. This highlights the intentional and purposeful nature of the judgment.

#### Verse Breakdown
* **"And he hath given it to be furbished":** This opening clause immediately establishes divine agency. The "he" refers to God, who is actively preparing the instrument of judgment. "Furbished" (from H4803 _mâraṭ_ and H4178 _môwrâṭ_) implies polishing, making gleaming, and preparing for use, suggesting a meticulous and intentional readiness, perhaps even a ceremonial preparation for a solemn, grim task.
* **"that it may be handled":** This phrase indicates the purpose of the furbishing—to be wielded effectively. The sword is not merely an ornament; it is a functional tool designed for direct and forceful application. This emphasizes the active deployment of the judgment, not just its preparation.
* **"this sword is sharpened, and it is furbished":** This repetition serves as an emphatic declaration, reinforcing the absolute readiness and lethality of the divine instrument. "Sharpened" (H2300 _châdad_) speaks to its cutting edge, while "furbished" reiterates its polished, ready state. The present tense ("is sharpened," "is furbished") underscores the immediate and current state of preparedness.
* **"to give it into the hand of the slayer":** This final clause reveals the ultimate destination and purpose of the prepared sword. The "slayer" (H2026 _hârag_) represents the agent of divine execution, in this historical context, the Babylonian army. The phrase "into the hand" (H3027 _yâd_) signifies authority, power, and the means by which the judgment will be delivered. It underscores that God is not only preparing the judgment but also actively commissioning its execution through a specific, appointed instrument.

#### Literary Devices
Ezekiel 21:11 is rich in **Metaphor** and **Symbolism**, primarily employing the "sword" as a central image. The sword is not a literal weapon in God's hand but a powerful symbol representing divine judgment, wrath, and the destructive force unleashed through human agents, specifically the Babylonian army. The repeated phrases "sharpened" and "furbished" exemplify **Repetition** and **Emphasis**, underscoring the absolute certainty, readiness, and inevitability of the impending judgment. This repetition creates a sense of urgency and dread, impressing upon the audience that the moment of reckoning is at hand. The phrase "hand of the slayer" uses **Personification** and **Metonymy**, attributing agency to an abstract concept (judgment) and using "hand" to represent the power and authority of the executioner. This vivid imagery transforms the abstract concept of divine wrath into a tangible, terrifying instrument, making the prophecy's message profoundly impactful and immediate.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 21:11 profoundly articulates God's active involvement in the affairs of nations, demonstrating His unwavering commitment to justice and His absolute sovereignty over human history. The meticulous preparation of the "sword" underscores that divine judgment is not arbitrary or impulsive but a deliberate, righteous response to persistent sin and rebellion. This passage reveals a God who, while patient, will ultimately act decisively to uphold His holiness and covenant faithfulness. It challenges the notion that God is disengaged from human suffering or injustice, instead presenting Him as the ultimate arbiter who uses even destructive means to achieve His redemptive and purifying purposes. The "slayer" is merely an instrument in His hand, highlighting that all earthly powers ultimately serve His overarching plan.

* [Isaiah 10:5](/isaiah/10-5 "Isaiah 10:5 - Assyria as God's Rod of Anger")
* [Jeremiah 25:9](/jeremiah/25-9 "Jeremiah 25:9 - Nebuchadnezzar, God's Servant")
* [Romans 13:4](/romans/13-4 "Romans 13:4 - The Governing Authority as God's Servant")

### REFLECTION AND APPLICATION
While Ezekiel 21:11 speaks to a specific historical judgment, its principles resonate deeply with timeless truths about God's character and humanity's accountability. It serves as a stark reminder that God is not mocked; His warnings are real, and His justice is certain. For believers, this passage calls for a sober self-examination, prompting us to consider areas of our lives where we might be complacent or rebellious against God's revealed will. It encourages a posture of humility and repentance, recognizing that divine patience has limits. Furthermore, it offers a profound assurance of God's sovereignty, even amidst chaos and suffering. When the world seems to be unraveling, this verse reminds us that there is a divine hand orchestrating events, working to bring about His ultimate purposes, even if those purposes involve difficult judgments. It compels us to trust in His righteous governance and to live in alignment with His kingdom values, knowing that true security is found only in obedience to Him.

#### Questions for Reflection
* **How does the imagery of God's "furbished" and "sharpened" sword challenge our understanding of divine patience and justice?**
* **In what ways might we, individually or corporately, be ignoring God's warnings in our present context, similar to ancient Israel?**
* **How does understanding God's sovereignty over judgment, even through human agents, impact our trust in His ultimate control over all circumstances?**

### FAQ
**Who is the "slayer" mentioned in Ezekiel 21:11?**

Answer: In the immediate historical context of Ezekiel's prophecy, the "slayer" primarily refers to the Neo-Babylonian Empire and its army, led by King Nebuchadnezzar. God frequently used powerful empires as instruments of His judgment against rebellious nations, including His own people, Israel and Judah. For instance, [Jeremiah 25:9](/jeremiah/25-9 "Jeremiah 25:9 - Nebuchadnezzar as God's Servant") explicitly calls Nebuchadnezzar "my servant" in the context of bringing judgment. Thus, the "slayer" is not an independent actor but a divinely appointed agent, carrying out God's righteous decree.

**Does this passage imply that God delights in judgment or destruction?**

Answer: No, this passage does not imply that God delights in judgment or destruction for their own sake. While the imagery is severe, it emphasizes God's holiness and justice in response to persistent sin and rebellion. Elsewhere in Ezekiel, God declares, "As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" ([Ezekiel 33:11](/ezekiel/33-11 "Ezekiel 33:11 - God's Desire for Repentance")). The judgment depicted here is a necessary consequence of Judah's idolatry, moral corruption, and rejection of God's covenant, serving as a purifying act and a demonstration of His righteous character. It is a sorrowful necessity, not a joyous act.

### CHRIST-CENTERED FULFILLMENT
While Ezekiel 21:11 vividly portrays God's judgment through a literal sword in the Old Testament, its ultimate fulfillment and theological trajectory point towards Christ. Jesus, though appearing as the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), is also depicted in Scripture as the one who wields the ultimate "sword" of divine judgment. In [Revelation 19:15](/revelation/19-15 "Revelation 19:15 - The Sword from Christ's Mouth"), a sharp sword comes out of His mouth, signifying the power of His word to judge and execute righteous wrath against those who reject Him. This transformation from a physical sword to a spiritual one (the Word of God) highlights that Christ's judgment is perfect, discerning, and ultimately decisive. Furthermore, the Old Testament judgments, like the one against Judah, foreshadow the greater judgment to come, where Christ Himself will be the judge of all humanity ([John 5:22](/john/5-22 "John 5:22 - Christ as Judge")). Yet, for those who are in Christ, His work on the cross has absorbed the full force of God's righteous "sword" of wrath, offering salvation and reconciliation instead of condemnation ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ")). Thus, Ezekiel's terrifying sword finds its ultimate meaning in the dual aspects of Christ: the one who bore judgment for His people and the one who will return to execute final, perfect justice.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 21:19

Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose [it] at the head of the way to the city.

Jeremiah 51:20

Thou [art] my battle axe [and] weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms;

Jeremiah 51:23

I will also break in pieces with thee the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces captains and rulers.

Jeremiah 25:33

And the slain of the LORD shall be at that day from [one] end of the earth even unto the [other] end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.

Jeremiah 25:9

Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.