Ezekiel 21:12

Translation
King James Version
Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh.
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KJV (with Strong's)
Cry H2199 and howl H3213, son H1121 of man H120: for it shall be upon my people H5971, it shall be upon all the princes H5387 of Israel H3478: terrors H4048 by reason of H413 the sword H2719 shall be upon my people H5971: smite H5606 therefore upon thy thigh H3409.
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Complete Jewish Bible
"Shout and wail, human being, because it's coming upon my people, upon all the leaders of Isra'el - they will be victims of the sword along with my people. Strike your thigh in remorse!
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Berean Standard Bible
Cry out and wail, O son of man, for the sword is wielded against My people; it is against all the princes of Israel! They are tossed to the sword with My people; therefore strike your thigh.
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American Standard Version
Cry and wail, son of man; for it is upon my people, it is upon all the princes of Israel: they are delivered over to the sword with my people; smite therefore upon thy thigh.
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World English Bible Messianic
Cry and wail, son of man; for it is on my people, it is on all the princes of Israel: they are delivered over to the sword with my people; strike therefore on your thigh.
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Geneva Bible (1599)
Cry, and houle, sonne of man: for this shall come to my people, and it shall come vnto all the princes of Israel: the terrours of the sword shall be vpon my people: smite therefore vpon thy thigh.
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Young's Literal Translation
Cry and howl, son of man, For it hath been among My people, It is among all the princes of Israel, Cast unto the sword have been My people. Therefore strike on thy thigh,
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See also
Ezekiel 21:6Joel 1:13Jeremiah 31:19Jeremiah 31:12Ezekiel 21:14Ezekiel 30:2Jeremiah 25:34
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Study This Verse

SUMMARY

Ezekiel 21:12 delivers a profound prophetic imperative to the prophet, the "son of man," commanding him to engage in intense, public lamentation. This command signals the imminent and inescapable divine judgment poised to fall upon the entire nation of Israel, with particular emphasis on its corrupt leaders, the "princes." The verse vividly portrays the terrifying certainty of God's wrath, executed through the instrument of the "sword," which will bring widespread devastation and evoke such deep despair that even the prophet is instructed to express extreme sorrow through the symbolic gesture of striking his thigh.

CONTEXT

  • Literary Context: Ezekiel 21 is a powerful and dramatic oracle often referred to as the "Prophecy of the Drawn Sword" or the "Song of the Sword." It is strategically placed within Ezekiel's broader prophetic message concerning the impending destruction of Jerusalem and the exile of Judah, building upon themes of judgment introduced in previous chapters. This chapter personifies the sword as an active agent of divine wrath, sharpened and polished for slaughter, making its readiness for judgment abundantly clear in the verses immediately preceding verse 12. The command to "Cry and howl, son of man" in this verse serves as an intensified call to lamentation, directly addressing Ezekiel by his unique prophetic title, underscoring his role as a human messenger tasked with conveying a terrifying, yet divinely ordained, message. The theatrical imagery throughout the chapter emphasizes the unstoppable and overwhelming nature of God's impending judgment.

  • Historical & Cultural Context: The historical backdrop for Ezekiel's prophecy is the tumultuous early 6th century BCE, specifically during the Babylonian exile. The first deportation of Judah's elite to Babylon had already occurred in 597 BCE, and the final, catastrophic siege and destruction of Jerusalem by Nebuchadnezzar's forces in 586 BCE was rapidly approaching. The people of Judah, including their political and religious leaders, had persistently engaged in widespread idolatry, social injustice, and covenantal infidelity, despite numerous warnings from God's prophets. In ancient Near Eastern cultures, public lamentation—involving loud cries, wailing, and symbolic gestures such as striking the thigh, beating the breast, or tearing garments—was a deeply ingrained and expected cultural response to profound national disaster, military defeat, or personal tragedy. Such acts were not merely emotional outbursts but ritualized expressions of grief, shock, and despair in the face of irreversible calamity. The "sword" was the quintessential weapon of warfare and conquest, universally understood as the primary instrument of brutal military defeat, death, and divine retribution.

  • Key Themes: Ezekiel 21:12 powerfully contributes to several overarching themes pervasive in the book of Ezekiel and the broader corpus of prophetic literature. A central theme is Divine Judgment and Sovereignty, asserting God's active involvement in human affairs and His ultimate authority over nations. The "sword" is portrayed not merely as a human weapon but as a direct instrument of God's righteous wrath against sin, demonstrating His absolute control over historical events, even utilizing foreign empires like Babylon to execute His purposes. Another critical theme is the Accountability of Leadership, particularly highlighted by the specific mention of "all the princes of Israel." Throughout Ezekiel, the leaders are severely condemned for their corruption, idolatry, and their failure to shepherd God's people faithfully, making them primary targets of divine judgment (e.g., the strong condemnations of Israel's shepherds found in Ezekiel 34). This verse underscores that even those in positions of power are not exempt from God's justice. Finally, the passage emphasizes the Inevitable Consequence of Sin, portraying a future filled with "terrors" and deep lamentation, illustrating that persistent rebellion against God invariably leads to severe and unavoidable calamity, a recurring motif throughout prophetic warnings (Jeremiah 25:8-11).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Cry (Hebrew, zâʻaq', H2199): This word, derived from a primitive root, signifies a shriek or loud outcry, typically stemming from anguish or danger. It can also imply a public announcement or convening, but in this context, it emphasizes an intense, guttural expression of suffering and alarm. The command to "cry" is not merely an emotional suggestion but a prophetic declaration of the inevitable and profound lamentation that will soon engulf Israel.
  • Howl (Hebrew, yâlal', H3213): A primitive root meaning to howl with a wailing tone or yell with a boisterous one. When paired with "cry," it creates a powerful intensification, emphasizing utter despair and public lamentation. It speaks to a deep, visceral response to overwhelming tragedy, a sound of profound grief that cannot be contained.
  • Thigh (Hebrew, yârêk', H5606): From an unused root meaning "to be soft," this word refers to the thigh, and by euphemism, the generative parts. In this context, the command to "smite upon thy thigh" (H5606, çâphaq meaning to clap or strike) is a powerful non-verbal gesture of extreme shock, dismay, and profound sorrow. It signifies utter despair, a deep emotional wound, and the realization of irreversible catastrophe, akin to beating one's chest or tearing garments in other cultures. This physical act underscores the depth of the prophet's (and by extension, the nation's) impending grief.

Verse Breakdown

  • "Cry and howl, son of man:" This opening imperative is a direct, urgent command from God to Ezekiel. The address "son of man" emphasizes the prophet's humanity and his role as a representative witness and participant in the divine revelation of judgment. The pairing of "cry" and "howl" conveys an intense, public, and visceral display of grief, indicating the overwhelming severity of the coming calamity.
  • "for it shall be upon my people, it [shall be] upon all the princes of Israel:" This clause clarifies the universal target and specific focus of the impending judgment. "My people" refers to the entire covenant nation of Israel, while the explicit mention of "all the princes of Israel" highlights the particular accountability and inescapable fate of the corrupt leadership. The repetition of "it shall be upon" underscores the certainty, inevitability, and comprehensive nature of the judgment.
  • "terrors by reason of the sword shall be upon my people:" This phrase specifies the precise nature of the judgment: "terrors" (H4048, mâgar, meaning to yield up, precipitate, or terror) brought about by the "sword" (H2719, chereb, a cutting instrument, here symbolizing military destruction and divine retribution). The repetition of "my people" reinforces the widespread and fear-inducing impact of this violent, divinely orchestrated calamity.
  • "smite therefore upon [thy] thigh." This final imperative directs Ezekiel to perform a symbolic act of extreme grief and despair. Striking the thigh is a physical manifestation of profound shock, sorrow, and helplessness in the face of overwhelming and irreversible disaster, underscoring the deep emotional toll and the prophet's empathetic identification with the nation's impending suffering.

Literary Devices

Ezekiel 21:12 is rich with powerful literary devices that amplify its message of impending doom and lamentation. The initial command, "Cry and howl, son of man," employs Apostrophe, directly addressing the prophet to emphasize his personal involvement and the gravity of the message. The pairing of "cry" and "howl" is a form of Hendiadys, where two words joined by "and" express a single, intensified concept—in this case, profound, public lamentation. The repeated phrase, "it shall be upon my people... terrors by reason of the sword shall be upon my people," utilizes Repetition for emphasis, underscoring the certainty and widespread nature of the judgment. The "sword" itself is a potent Symbol of divine judgment and military destruction, personified throughout the chapter as an instrument of God's wrath. Finally, the command to "smite therefore upon [thy] thigh" is a vivid example of Pathos, appealing to the emotions and depicting a physical manifestation of extreme grief, shock, and despair, thereby evoking a similar emotional response from the audience.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 21:12 serves as a stark reminder of God's unwavering justice and the severe consequences of prolonged rebellion and covenant infidelity. It underscores the theological truth that God, in His holiness, cannot tolerate unrighteousness indefinitely, and His patience has limits. The judgment described is not arbitrary but a direct and inevitable outcome of Israel's persistent idolatry, moral corruption, and rejection of prophetic warnings. The specific mention of "princes" highlights the principle of accountability, particularly for those in positions of leadership who are entrusted with guiding God's people. Their failure to uphold righteousness and their active participation in sin brought about widespread suffering. This passage reaffirms God's sovereignty over history, even using pagan nations like Babylon as instruments of His divine purpose, demonstrating that all earthly powers ultimately serve His will.

REFLECTION AND APPLICATION

Ezekiel 21:12, though depicting a severe historical judgment, carries timeless lessons for believers today. It calls us to sober reflection on the gravity of sin and its inevitable consequences, reminding us that God is not only loving but also perfectly just and holy. We are prompted to examine our own lives and communities, considering where we might be complacent in our obedience or complicit in systemic unrighteousness. The accountability of leaders, highlighted by the "princes of Israel," serves as a powerful warning for those in positions of spiritual, civic, or familial authority to lead with integrity, righteousness, and a deep commitment to God's truth, understanding that their actions have far-reaching implications and impact the well-being of those they lead. Ultimately, this passage, while grim, should drive us not to despair but to a deeper understanding of God's holiness and a renewed commitment to repentance and faithful living, recognizing that true peace, security, and flourishing are found only in humble alignment with His perfect will.

Questions for Reflection

  • In what areas of my life, or our community, might we be taking God's patience for granted or neglecting His commands?
  • How does the concept of leadership accountability in this verse challenge or affirm those in positions of authority today, whether in the church, family, or society?
  • What specific actions can I take to cultivate a deeper reverence for God's holiness and a greater commitment to living righteously in response to His character?
  • How does the inevitability of judgment for unrepentant sin in this passage inform my understanding of God's character and His persistent call to repentance?

FAQ

Why is Ezekiel commanded to "cry and howl" and "smite upon his thigh"?

Answer: Ezekiel is commanded to "cry and howl" and "smite upon his thigh" not because he is personally experiencing the judgment, but because he is to embody and dramatically demonstrate the profound grief, shock, and despair that will soon overwhelm the people of Israel. As the "son of man," he acts as a prophetic representative, visually and audibly portraying the intense anguish and devastation that will accompany the divine judgment delivered by the "sword." This dramatic, non-verbal communication underscores the certainty and severity of the impending catastrophe, making the message more impactful and unavoidable for his audience. It is a powerful act of empathetic prophecy, where the prophet's body becomes a living sermon, mirroring the future suffering of the nation, much like other symbolic actions Ezekiel was commanded to perform (e.g., Ezekiel 4:1-17).

Does this passage suggest that God delights in judgment or suffering?

Answer: No, this passage does not suggest that God delights in judgment or suffering. Rather, it reveals God's justice and holiness, which necessitate a response to persistent sin and rebellion. Throughout the Old Testament, God expresses sorrow over the need for judgment, lamenting His people's stubbornness (e.g., Hosea 11:8-9). The judgment described in Ezekiel 21:12 is a consequence of Israel's prolonged covenant unfaithfulness, idolatry, and moral corruption, which had reached a point where divine intervention was required to uphold God's righteous character and the integrity of His covenant. God's ultimate desire is always for His people to turn from their wicked ways and live, but when they refuse to repent, judgment becomes a necessary, albeit painful, act of divine discipline and purification, aimed at restoring righteousness and demonstrating His sovereignty.

Who are "all the princes of Israel" mentioned in the verse?

Answer: "All the princes of Israel" refers to the political and religious leaders of Judah at the time of Ezekiel's prophecy. These were the ruling elite, including the king, royal officials, priests, and influential elders, who were responsible for governing the nation and upholding God's law. Throughout Ezekiel's prophecy, these leaders are frequently singled out for their corruption, idolatry, and injustice, which contributed significantly to the nation's spiritual decline and ultimately brought about God's judgment. Their prominent mention in this verse emphasizes their particular accountability and the fact that even those in positions of power would not be exempt from the coming devastation. Ezekiel's indictment of these leaders is a recurring theme, with detailed condemnations found in chapters like Ezekiel 22 and Ezekiel 34, where they are depicted as "shepherds" who have failed to care for God's flock.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 21:12 vividly portrays the terrifying judgment of God's "sword" upon a rebellious Israel, its ultimate Christ-centered fulfillment points to the profound reality of God's righteous judgment being fully satisfied in Jesus Christ. The "terrors by reason of the sword" that fell upon Israel foreshadow the ultimate divine wrath against sin, which was poured out not upon humanity, but upon the Lamb of God who takes away the sin of the world on the cross. Jesus, the true "son of man" (a title He frequently used for Himself, e.g., Matthew 8:20), bore the full weight of God's righteous anger, allowing the "sword" of judgment to strike Him, the Shepherd, so that His sheep might be spared (Zechariah 13:7 and Matthew 26:31). Through His atoning sacrifice, Christ absorbed the judgment that was due to "my people," offering a path to salvation and reconciliation for all who believe, thus fulfilling the ultimate purpose of God's justice and mercy. Furthermore, this passage also points to Christ as the righteous Judge who will one day return, wielding the "sword" of His word to execute final and perfect judgment upon all unrighteousness, bringing an end to all rebellion and establishing His eternal kingdom (Revelation 19:15).

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Commentary on Ezekiel 21 verses 8–17

Here is another prophecy of the sword, which is delivered in a very affecting manner; the expressions here used are somewhat intricate, and perplex interpreters. The sword was unsheathed in the foregoing verses; here it is fitted up to do execution, which the prophet is commanded to lament. Observe,

I. How the sword is here described. 1. It is sharpened, that it may cut and wound, and make a sore slaughter. The wrath of God will put an edge upon it; and, whatever instruments God shall please to make use of in executing his judgments, he will fill them with strength, courage, and fury, according to the service they are employed in. Out of the mouth of Christ goes a sharp sword, Rev 19:15. 2. It is furbished, that it may glitter, to the terror of those against whom it is drawn. It shall be a kind of flaming sword. If it have rusted in the scabbard for want of use, it shall be rubbed and brightened; for though the glory of God's justice may seem to have been eclipsed for a while, during the day of his patience and the delay of his judgments, yet it will shine out again and be made to glitter. 3. It is a victorious sword, nothing shall stand before it (Eze 21:10): It contemneth the rod of my son as every tree. Israel, said God once, is my son, my first-born. The government of that people was called a rod, a strong rod; we read (Eze 19:11) of the strong rods they had for sceptres. But when the sword of God's justice is drawn it contemns this rod, makes nothing of it; though it be a strong rod, and the rod of his son, it is no more than any other tree. When God's professing people have revolted from him, and are in rebellion against him, his sword despises them. What are they to him more than another people? The marginal reading gives another notion of this sword: It is the rod of my son; and we know of whom God has said (Psa 2:7), Thou art my Son, this day have I begotten thee, and (Eze 21:9) Thou shalt break them with a rod of iron. This sword is that rod of iron which contemns every tree and will bear it down. Or, This sword is the rod of my son, a correcting rod, for the chastening of the transgression of God's people (Sa2 7:14), not to cut them off from being a people. It is a sword to others, a rod to my son.

II. How the sword is here put into the hand of the executioners: "It is the rod of my Son, and he has given it that it may be handled (Eze 21:11), that it may be made use of for the end for which it was drawn. It is given into the hand, not of the fencer to be played with, but of the slayer to do execution with. The sword of war my Son makes use of as a sword of justice, and to him all judgment is committed. It is made bright (Eze 21:15), it is wrapped up, that it may be kept safe, and clean, and sharp for the slaughter, not as Goliath's sword was wrapped up in a cloth only for a memorial," Sa1 21:9.

III. How the sword is directed, and against whom it is sent (Eze 21:12): It shall be upon my people; they shall fall by this sword. It is repeated again, as that which is scarcely credible, that the sword of the heathen shall be upon God's own people; nay, it shall be upon all the princes of Israel; their dignity and power as princes shall be no more their security than their profession of religion as princes of Israel. But, if the sword be at any time upon God's people, have they not comfort within sufficient to arm them against every thing in it that is frightful? Yes, they have, while they conduct themselves as becomes his people; but these had not done so, and therefore terrors, by reason of the sword, shall be upon those that call themselves my people. Note, While good men are quiet, not only from evil, but from the fear of it, wicked men are disturbed not only with the sword, but with the terrors of it, arising from a consciousness of their own guilt. This sword is directed particularly against the great men, for they had been the greatest sinners among them; they had altogether broken the yoke and burst the bonds (Jer 5:5), and therefore with them in a special manner God's controversy is, who had been the ringleaders in sin. The sword of the slain is the sword of the great men that are slain, Eze 21:14. Though they have furnished themselves with places of retirement, places of concealment, where they flatter themselves with hopes that they shall be safe, they will find that the sword will enter into their privy chambers, and find them out there, as the frogs, when they were one of Egypt's plagues, found admission into the chambers of their kings. The sword, the point of this sword, is directed against their gates, against all their gates (Eze 21:15), against all those things with which they thought to keep it out and fortify themselves against it. Note, The strongest gates, though they be gates of brass, ever so well barred, ever so well guarded, are no fence against the point of the sword of God's judgments. But when that is pointed against sinners, 1. They are ready to fear the worst; their hearts faint, so that they are not able to make any resistance. 2. The worst comes; whatever resistance they make, it is to no purpose, but they are ruined, and their ruins are multiplied. But what need have we to observe the particular directions of this sword when it has a general commission, is sent with a running warrant? (Eze 21:16): "Go thee, one way or other, which way thou wilt, turn to the right hand or to the left, thou wilt find those that are obnoxious, for there are none free from guilt; and thou hast authority against them, for there are none exempt from punishment; and therefore, whithersoever thy face is set, that way do thou proceed, and, like Jonathan's sword, from the blood of the slain, from the fat of the mighty, thou shalt never return empty," Sa2 1:22. Note, So full is the world of wicked people that, which way soever God's judgments go forth, they will find work, will find matter to work upon. That fire will never go out on this earth for want of fuel. And such various methods God has of meeting with sinners that the sword of his justice is still as it was at first when it flamed in the hand of the cherubim: it turns every way, Gen 3:24.

IV. What is the nature of this sword, and what are the intentions and limitations of it as to the people of God, Eze 21:13. It is a correction; it is designed to be so; the sword to others is a rod to them. This is a comfortable word which comes in in the midst of these terrible ones, though it be expressed somewhat obscurely. 1. The people of God begin to be afraid that the sword will contemn even the rod, that the sword will go on with such fury that it will despise its commission to be a rod only, will forget its bounds and become a sword indeed, even to God's own people. They fear lest the Chaldeans' sword, which is the rod of God's anger, contemn its being called a rod, and become as the axe that boasts itself against him that heweth therewith or the staff that lifts up itself as if it were no wood, Isa 10:15. Or, "What if the sword contemn even the rod? that is, what if this sword make the former rods, as that or Sennacherib, to be contemned as nothing to this? What if this should prove not a correcting rod, but a destroying sword, to make a full end of our church and nation?" This is that which the thinking, but timorous, few are apprehensive of. Note, When threatening judgments are abroad it is good to suppose the worst that may be the consequences of them, that we may provide accordingly. What if the sword contemn the tribe or sceptre? namely, that of Judah and the house of David (so some think Shebet here signifies); what if it should aim at the ruin of our government? If it do, the Lord is righteous and will be gracious notwithstanding. But, 2. These fears are silenced with an assurance that it is not so; the sword shall not forget itself, nor the errand on which it is sent: It is a trial, and it is no more than a trial. He that sends it makes what use of it, and sets what bounds to it, he pleases. Here shall its proud waves be stayed. Note, It is matter of comfort to the people of God, when his judgments are abroad, and they are ready to tremble for fear of them, that, whatever they are to others, to them they are but trials; and, when they are tried, they shall come forth as gold, and the proving of their faith shall be the improving of it.

V. Here the prophet and the people must show themselves affected with these judgments threatened. 1. The prophet must be very serious in denouncing these judgments. He must say, A sword! a sword! Eze 21:9. Let him not study for fine words, and a variety of quaint expressions; when the town is on fire people do not so give notice of it, but cry, with a frightful doleful voice, Fire! fire! So must the prophet cry, A sword! a sword! and (Eze 21:14), Let the sword be doubled the third time in thy preaching. God speaks once, yea, twice, yea, thrice; it were well if men, after all, would perceive and regard it. It shall be doubled the third time in God's providence; for it was Nebuchadnezzar's third descent upon Jerusalem that made a full end of it. Ruin comes gradually, but at last comes effectually, upon a provoking people. Yet this is not all: the prophet is not only as a herald at arms to proclaim war, and to cry, A sword! a sword! once and again, and a third time, but, as a person nearly concerned, he must cry and howl (Eze 21:12), must sadly lament the desolations that the sword would make, as one that did himself not only sympathize with the sufferers, but feel from the sufferings. Again (Eze 21:14), Prophesy, and smite thy hands together, wring thy hands, as lamenting the desolation, or clap thy hands, as by thy prophecy instigating and encouraging those that were to be the instruments of it, or as one standing amazed at the suddenness and severity of the judgment. The prophet must smite his hands together; for (says God) I will also smite my hands together, Eze 21:17. God is in earnest in pronouncing this sentence upon them, and therefore the prophet must show himself in earnest in publishing it. God's smiting his hands together, as well as the prophet's smiting, is in token of a holy indignation at their wickedness, which was really very astonishing. When Balak's anger was kindled against Balaam he smote his hands together, Num 24:10. Note, God and his ministers are justly angry at those who might be saved and yet will be ruined. Some make it an expression of triumph and exultation, agreeing with that (Isa 1:24), Ah! I will ease me of my adversaries; and that (Pro 1:26), I also will laugh at their calamity. And so it follows here, I will cause my fury to rest, not only it shall be perfected, but it shall be pleased. And observe with what solemnity, with what authority, this sentence is ratified: "I the Lord have said it, who can and will make good what I have said. I have said it, and will never unsay it. I have said it, and who can gainsay it?" 2. The people must be very serious in the prospect of these judgments. An intimation of this comes in in a parenthesis (Eze 21:10): Should we then make mirth? Seeing God has drawn the sword, and the prophet sighs and cries, Should we then make mirth? The prophet seems to give this as a reason why he sighs; as Neh 2:3, Why should not my countenance be sad, when Jerusalem lies waste? Note, Before we allow ourselves to be merry, we ought to consider whether we should be merry or no. Should we make mirth, we who are sentenced to the sword, who lie under the wrath and curse of God? Shall we make mirth as other people, who have gone a whoring from our God? Hos 9:1. Should we now make mirth, when the hand of God has gone out against us, when God's judgments are abroad in the land and he by them calls to weeping and mourning? Isa 22:11, Isa 22:13. Shall we now make mirth as the king and Haman, when the church is in perplexity (Est 3:15), when we should be grieving for the affliction of Joseph? Amo 6:6.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–17. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
JeromeAD 420
Commentary on Ezekiel
(Ver. 23, 24 onwards) Again, I raised my hand against them in the wilderness, to scatter them among the nations and disperse them in the lands, because they had not performed my judgments, and had rejected my commandments, and had violated my Sabbaths, and their eyes had been after the idols (or thoughts) of their fathers. Therefore, I also gave them statutes that were not good, and judgments in which they would not live, and I defiled them in their offerings (or transgressions), as they offered (or led astray) everything that opens the womb because of their sins (for which the Septuagint translated, to destroy them and what they had overlooked): and they will know that I am the Lord. Where in the Old Testament, against their children, who fell in the wilderness, the Lord lifted up His hand to scatter them among the nations, Scripture does not say; but it is to be believed that this was done in accordance with what is reported here. Or he signifies by this, that after they entered the promised land, they were given over at various times, for many sins, to different nations and kings, and at that time the commandments of the Lord, which were good according to their nature, and the judgments by which believers could live, were made not good for them, since they were in no way able to keep the precepts of the law in captivity, and to do what the divine word commanded. He did not say, 'I gave them evil commandments,' but, 'not good commandments.' For it does not immediately follow that what is not good is evil, as the Apostle teaches, it is good for a man not to touch a woman; but because of incontinence, let each possess his own vessel in sanctification and honor (I Cor. VII). And if he does not do this, it is neither good nor evil. Therefore, God gave them, dispersed among the nations, not good commandments, that is, he allowed them to follow their own thoughts and desires, to do what is not appropriate. And he defiled them in his gifts: just as a Priest separates lepers from the people, and shows that they are defiled; while they offer to idols what they should offer to God. And they pass everything that opens the womb through the fire of Baal, that is, the firstborn; so that after they have deserted God and been handed over to the worship of idols, then they may understand that He is the Lord whom they have provoked to anger by their own fault. Symmachus interpreted this passage more explicitly, treating the future as past. Therefore, I will also give them bad precepts and judgments for which they will not live, and I will defile them because of their gifts, as they consecrate and offer everything that opens the womb, so that I may destroy them, and they will know that I am the Lord. And the meaning is this: because I have seen the sons of the fathers equaling the wickedness of their ancestors and doing the same things for which they offended God, I wanted to divide them into nations and disperse them throughout the whole world, and give them bad precepts and judgments in which they would not live, so that I may defile them with their gifts, for they consecrated everything that opens the womb to idols, and I may destroy them forever, and they will know that I am the Lord. Through which he showed that he had not given them good commandments who dwelt in the wilderness, but to those whom he wanted to scatter among the nations, and to make foreigners in the whole world, he gave them a desire for things that he did not give: so that there they would do good commandments of God, not good because of their own fault, while they exhibited to idols what God had commanded to be exhibited. This can also be said, that before the offense, they received only the Ten Commandments; but after idolatry and blasphemy, they received multiple ceremonies of the law, so that they would offer victims to God rather than to demons, and by comparison with sacrilege, what was not good in itself became lighter, and by no means evil, because it was offered to God, and yet not good, because they offended the author of good.
JeromeAD 420
Commentary on Ezekiel
(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).
JeromeAD 420
Commentary on Ezekiel
(Verse 27, 29 onwards) Therefore speak to the house of Israel, son of man, and tell them: Thus says the Lord God: Moreover, your fathers have blasphemed against me and have treated me with contempt, even as they spurned me. And I brought them into the land that I had lifted my hand to give them ((Vulgate adds: that land)): they saw every high hill and every leafy tree, and there they offered their sacrifices and presented there the irritation of their offerings, and they placed there the fragrance of their sweetness, and they poured out their ((Vulgate is silent on this)) libations there. And I said to them, 'What is the high place to which you are going?' And its name was called the High Place until this day. Therefore speak to the house of Israel, son of man, and say to them, 'Thus says the Lord God: As for your fathers, they have provoked Me to anger by their iniquities, by the fact that they have fallen away from Me. So I brought them into the land that I had lifted My hand in an oath to give them.' They saw every high hill and every leafy tree, and there they offered their sacrifices. They also presented there the provocation of their gifts, and they set there their pleasing aroma, and they poured out there their drink offerings. And I said to them: What is abbana, because you enter there? And they called its name abbana until this day. I wanted, he said, to scatter them in the wilderness, and to give them not good precepts, so that they would sacrifice to idols what they should have offered to me, and consecrate all their first-fruits to them by fire, so that I might kill them and destroy them. But when he says, I wanted, he shows that he did not do what he wanted. And that which follows: 'And they shall know that I am the Lord,' is not found in the Septuagint. For it did not seem fitting to them to know after their destruction that he himself is the Lord. But you, son of man, speak again to them, that is, to the elders of the house of Israel, who have come to inquire of you: Your fathers, from whom you have descended, have also blasphemed against me and held me in contempt; after I brought them into the land which I had given them to possess, they turned against me to provoke me. For when they saw every high hill and leafy tree, they would sacrifice on the mountains and in the groves and thickets, and offer victims to the idols, and pour out libations. And when I saw this, I said to them: What is this, Bama? for it is called high: or why do you enter into such a place which you have chosen for yourselves in all the hills, so that even today these places are called Bamoth, and the ancient error retains its original name? Regarding Bama, which we translate as excelsum, there is an error in the Septuagint edition, where it is written as ἀββανὰ, which does not resonate in the Hebrew language. Bama can mean 'in which' if the two syllables are divided into two words, but in the present context, that sense does not fit. However, wherever it is written in the Books of Kings and Chronicles: 'The people still sacrificed and offered incense on the high places,' Bama in the singular and Bamoth in the plural mean 'high places.'
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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