Ezekiel 21:13

Translation
King James Version
Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD.
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KJV (with Strong's)
Because it is a trial H974, and what if the sword contemn H3988 even the rod H7626? it shall be no more, saith H5002 the Lord H136 GOD H3069.
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Complete Jewish Bible
For a test is coming, and what if he rejects the rod again then? He will cease to exist," says Adonai ELOHIM.
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Berean Standard Bible
Surely testing will come! And what if even the scepter, which the sword despises, does not continue?’ declares the Lord GOD.
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American Standard Version
For there is a trial; and what if even the rod that contemneth shall be no more? saith the Lord Jehovah.
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World English Bible Messianic
For there is a trial; and what if even the rod that condemns shall be no more? says the Lord GOD.
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Geneva Bible (1599)
For it is a triall, and what shall this be, if the sworde contemne euen the rodde? It shall be no more, saith the Lord God.
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Young's Literal Translation
Because it is a trier, And what if even the sceptre it is despising? It shall not be, an affirmation of the Lord Jehovah.
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See also
Ezekiel 21:25Ezekiel 21:102 Corinthians 8:2Job 9:23
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SUMMARY

Ezekiel 21:13 serves as a stark divine declaration, underscoring the absolute certainty and purposeful nature of God's impending judgment against Judah. Through a powerful rhetorical question, it challenges the false security derived from Judah's royal authority and covenant status, symbolized by "the rod," in the face of the "sword" of divine wrath. The verse culminates in an irreversible pronouncement that if this judgment scorns even the most cherished symbols of Judah's power and identity, then those symbols, and the reality they represent, will utterly cease to exist, affirming the Lord GOD's supreme sovereignty and the finality of His decree.

CONTEXT

  • Literary Context: Ezekiel 21 unfolds as a vivid prophetic oracle, often termed "The Song of the Sword," which immediately follows prophecies concerning Jerusalem's impending downfall and the defilement of the temple. The chapter opens with a divine command to Ezekiel to prophesy against Jerusalem, declaring the sharpening and drawing of God's sword of judgment, poised to execute wrath upon both the righteous and the wicked within the land (Ezekiel 21:3). This imagery of an active, destructive sword is sustained throughout the chapter. Verse 13 specifically addresses the perceived immunity of Judah's established authority, rhetorically questioning whether the "rod" (representing the Davidic monarchy and national sovereignty) can withstand the "sword." This serves as a climactic rhetorical moment, emphasizing the absolute nature of the coming desolation, particularly for the Davidic monarchy. The subsequent verses detail the sword's path and its ultimate target: the wicked prince of Israel (likely King Zedekiah), whose diadem and crown will be removed (Ezekiel 21:25-26).
  • Historical & Cultural Context: The prophet Ezekiel ministered during the tumultuous period of the Babylonian exile, specifically between 597 and 571 BC. His prophecies were directed to a people who had already endured the initial wave of deportation but still clung to the delusive hope of a swift return and the inviolability of Jerusalem, its temple, and the Davidic kingship. Judah's history was marked by persistent covenant unfaithfulness, widespread idolatry, and pervasive social injustice, despite repeated prophetic warnings. In the ancient Near East, the "rod" (Hebrew: shêbeṭ) was a ubiquitous symbol, signifying tribal authority, royal scepters, or even a shepherd's staff. Within the Judahite context, it powerfully evoked the Davidic covenant and the perceived eternal nature of their kingship, as promised in 2 Samuel 7:16. The Babylonians, serving as God's chosen instrument of judgment, were a formidable and ruthless military power whose impending invasion threatened to dismantle the very foundations of Judahite society, its political structure, and its national identity.
  • Key Themes: This verse powerfully contributes to several overarching themes prominent in Ezekiel and the broader prophetic literature. Central among these is the theme of Divine Sovereignty and Judgment, illustrating that God is not merely a passive observer but actively orchestrates historical events, even employing pagan empires as His instruments to execute His will (Isaiah 10:5-6). It profoundly highlights the End of Presumed Security and False Hope, shattering the deeply ingrained illusion that Judah's special covenant status, the presence of the temple, or the Davidic monarchy would exempt them from the dire consequences of their persistent sin. The "rod" here vividly symbolizes this false sense of security and entitlement. Furthermore, the declaration "it shall be no more" underscores the Inevitability and Finality of God's Word, confirming the absolute certainty of the prophetic warnings and the irreversible dismantling of Judah's established order. This judgment is also presented as a Trial and Purification, a severe but purposeful crucible designed to expose the true spiritual condition of Israel and ultimately pave the way for a future remnant's restoration.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • trial (Hebrew, bâchan', H974): From the primitive root H974, meaning "to test (especially metals); generally and figuratively, to investigate; examine, prove, tempt, try." In this context, the impending catastrophe, the "sword" of judgment, is not random but a purposeful divine test or proving. It functions as a crucible designed to expose the true spiritual condition of Israel, to demonstrate God's unwavering justice, and to purify them through severe discipline. It serves as a profound examination of their faith, obedience, and allegiance.
  • contemn (Hebrew, mâʼaç', H3988): From the primitive root H3988, meaning "to spurn; also (intransitively) to disappear; abhor, cast away (off), despise, disdain, (become) loathe(some), melt away, refuse, reject, reprobate, [idiom] utterly, vile person." This word signifies a complete and utter disregard, a scornful rejection, or an act of treating something as vile and worthless. When the "sword" (God's instrument of judgment) "contemns" the "rod," it means it will utterly despise, reject, and dismantle what the rod represents, showing no respect, recognition, or reverence for its former authority, sanctity, or perceived inviolability.
  • rod (Hebrew, shêbeṭ', H7626): Meaning "a scion, i.e. (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan; [idiom] correction, dart, rod, sceptre, staff, tribe." In Ezekiel 21:13, "the rod" is a multifaceted symbol that primarily refers to the scepter of Judah's royalty, representing the authority of its kings, the perceived invincibility of the Davidic line, or even the tribal identity and covenant status of the people. Its "contempt" by the sword signifies the complete overthrow and nullification of Judah's sovereignty, its leadership, and its national existence.
  • Lord GOD (Hebrew, ʼĂdônây Yᵉhôvih', H136): H136 (ʼĂdônây) is an emphatic form of אָדוֹן, meaning "the Lord" (used as a proper name of God only); and H3069 (Yᵉhôvih) is a variation of יְהֹוָה (YHWH), used after אֲדֹנָי. This compound divine name emphasizes God's absolute mastership, sovereign authority, and covenant faithfulness. The phrase "saith the Lord GOD" underscores that the pronouncement is not merely a human prophecy but a definitive, authoritative, and irreversible declaration from the ultimate sovereign and covenant-keeping God, ensuring the certainty and finality of the judgment.

Verse Breakdown

  • "Because [it is] a trial": This opening clause establishes the divine purpose behind the impending catastrophe. The "sword" of judgment is not a random act of violence or an unfortunate historical accident, but a deliberate "trial" (Hebrew: bâchan). This trial is designed by God to examine, prove, and expose the true spiritual condition of Judah, laying bare their deep-seated idolatry, rebellion, and covenant unfaithfulness. It serves as a refining crucible through which God's justice is demonstrated, and their spiritual impurities are revealed.
  • "and what if [the sword] contemn even the rod?": This is a potent rhetorical question, pregnant with profound theological implications. "The sword" represents God's instrument of judgment, specifically the Babylonian army, empowered by divine wrath. "The rod" symbolizes Judah's royalty, the Davidic scepter, the nation's perceived invincibility, and its special covenant status. To "contemn" (Hebrew: mâʼaç) means to utterly despise, reject, or scorn. The question challenges the false hope and complacent assumption that Judah's established power, its Davidic lineage, or its historical divine favor would somehow protect them from judgment. It forces the audience to confront the unthinkable: what if the instrument of divine judgment shows no respect whatsoever for the very symbol of Judah's strength, identity, and divine appointment?
  • "it shall be no [more], saith the Lord GOD.": This is the grim, definitive, and irreversible answer to the rhetorical question. If the sword utterly disregards and demolishes the rod, then the rod itself—the kingship, the national sovereignty, the perceived invincibility of the Davidic line, and the independent kingdom of Judah—will utterly cease to exist or be effective. This pronouncement, delivered with the absolute authority of "the Lord GOD" (Hebrew: ʼĂdônây Yᵉhôvih), emphasizes God's supreme mastership and covenant faithfulness, declaring the definitive end of Judah's national autonomy, the dismantling of its established order, and the shattering of its false sense of security. It confirms the absolute certainty and finality of God's judgment.

Literary Devices

Ezekiel 21:13 is profoundly rich in Symbolism, primarily through the vivid imagery of the "sword" and the "rod." The sword serves as a potent symbol of divine judgment, destruction, and the instrument of God's wrath, often personified as an active, relentless agent. The rod is a multifaceted symbol representing royal authority (the scepter of the Davidic kings), tribal identity, and the perceived security or divine protection of Judah. Here, its "contempt" by the sword underscores the complete overthrow of Judah's established order. The phrase "and what if [the sword] contemn even the rod?" is a powerful Rhetorical Question. It is not posed to elicit an answer but to emphasize the shocking, unthinkable, and absolute nature of the impending judgment, forcing the audience to confront the reality that even their most cherished symbols of power and divine favor will be utterly disregarded. The declaration "it shall be no [more]" functions as a stark Pronouncement of Finality, underscoring the inevitability and irreversible nature of God's decree. Furthermore, the passage employs Anthropomorphism by attributing the human action of "contemning" (despising or spurning) to the inanimate "sword," thereby enhancing its role as an active and determined agent of divine will.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 21:13 profoundly speaks to the absolute sovereignty of God over all earthly powers and the devastating consequences of covenant unfaithfulness. It shatters any notion of inherent immunity for God's people based on lineage, religious privilege, or historical covenant, asserting that even the most sacred institutions, like the Davidic monarchy, are subject to divine judgment when sin abounds. This verse underscores that God's judgments are not arbitrary but purposeful, serving as a trial to expose and purify, ultimately revealing His righteousness and unwavering commitment to His covenant, even through severe discipline. It is a powerful reminder that true security lies not in earthly symbols or historical privilege, but in humble obedience and repentance before the Lord GOD, who holds all things in His sovereign hand.

REFLECTION AND APPLICATION

Ezekiel 21:13 serves as a profound and sobering mirror for believers today, challenging any complacency we might harbor regarding our spiritual standing or perceived blessings. It reminds us that no personal heritage, religious affiliation, past spiritual experience, or even a long-standing relationship with God grants us immunity from His righteous scrutiny when we persist in disobedience. The "rod" in our lives might manifest as our spiritual gifts, our church affiliation, our theological knowledge, our family's Christian legacy, our ministry success, or even our financial security—anything we might subtly rely upon more than God Himself. This verse compels us to critically examine what we place our ultimate trust in. Is it truly in the Lord GOD, or in the "rods" of our own making, inheritance, or perceived achievements? God's "trial" is often a refining fire, designed to expose our idols, purify our faith, and lead us to a deeper, more authentic reliance on Him alone. It calls us to humility, constant repentance, and an unwavering commitment to living in obedience, recognizing that divine warnings are not idle threats but expressions of a holy God who desires our genuine transformation and ultimate good.

Questions for Reflection

  • What "rods" or sources of perceived security might I be trusting in, consciously or unconsciously, apart from God's absolute sovereignty?
  • How does this passage challenge any sense of spiritual complacency or entitlement I might possess in my walk with God?
  • In what areas of my life might God be bringing a "trial" to expose hidden sin, refine my character, or deepen my dependence on Him?
  • How can I cultivate a deeper, more humble reliance on God's grace and a greater responsiveness to His warnings and promptings?

FAQ

What is the primary message of Ezekiel 21:13?

Answer: The primary message of Ezekiel 21:13 is the absolute certainty and finality of God's judgment against Judah. It emphasizes that no earthly power, royal authority (the "rod"), or perceived divine favor can withstand the "sword" of His righteous wrath when His people persist in rebellion and covenant unfaithfulness. It declares the inevitable dismantling of Judah's national sovereignty and established order, highlighting God's supreme authority.

Who or what does "the sword" represent in this verse?

Answer: In Ezekiel 21, "the sword" is a powerful symbolism for God's instrument of judgment. Specifically, it represents the Babylonian army, which God is raising up and empowering to execute His divine wrath against Jerusalem and Judah due to their pervasive sin and idolatry. It is crucial to understand that the sword is not an independent force but an agent entirely under God's sovereign control, as is evident throughout Ezekiel 21.

What is the significance of the "rod" being "contemned"?

Answer: The "rod" (Hebrew: shêbeṭ) in this context symbolizes Judah's royal authority, the Davidic scepter, and the perceived invincibility of their kingship and covenant status. For the "sword" to "contemn" (Hebrew: mâʼaç, to utterly despise or reject) the rod signifies that God's judgment will show no respect or partiality toward Judah's established power or their historical relationship with Him. It means that the very symbols of their strength and divine protection will be utterly dismantled and brought to nothing, confirming the end of their independent kingdom and the breaking of their false sense of security, as further elaborated in Ezekiel 21:26.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 21:13 speaks of the temporal judgment upon Judah's earthly kingdom and its "rod" of power, it finds profound Christ-centered fulfillment in the ultimate "Rod" of God's authority and the nature of His judgment and salvation. The "rod" of Judah's kingship was indeed broken, but God's promise of an eternal King from the line of David was not ultimately thwarted. Instead, it was transformed and perfectly fulfilled in Jesus Christ, the true "Rod out of the stem of Jesse" (Isaiah 11:1). He is the King whose kingdom is not of this world (John 18:36) and whose scepter is one of righteousness, establishing an eternal reign (Hebrews 1:8). The "trial" and judgment described in Ezekiel foreshadow the ultimate judgment against sin that was borne by Christ on the cross. He became the "sword" that cut off sin, and in doing so, He perfectly fulfilled the righteous demands of God's law, allowing for a new covenant where the "rod" of God's discipline leads to restoration and life, not utter destruction, for those who believe in Him (Romans 8:1-4). The earthly "rod" was broken to point to the heavenly "rod" of Christ's eternal reign, where true security and salvation are found not in human institutions or earthly power, but in His unshakeable kingdom (Hebrews 12:28).

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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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