in mine holy mountain--([Is 2:2], ). Zion, or Moriah, "the height of Israel" (pre-eminent above all mountains because of the manifested presence of God there with Israel), as opposed to their "high places," the worship on which was an abomination to God.
all--not merely individuals, such as constitute the elect Church now; but the whole nation, to be followed by the conversion of the Gentile nations ([Is 2:2], "all nations;" [Ro 11:26]; [Re 11:15]).
with--rather, "in all your holy things" [Maurer].
41. with--that is, in respect to your sweet savor (literally, "savor of rest," see on [Eze 16:19]). Or, I will accept you (your worship) "as a sweet savor" [Maurer], ([Ep 5:2]; [Php 4:18]). God first accepts the person in Messiah, then the offering ([Eze 20:40]; [Ge 4:4]).
bring ... out from ... people, &c.--the same words as in [Eze 20:34]; but there applied to the bringing forth of the hypocrites, as well as the elect; here restricted to the saved remnant, who alone shall be at last restored literally and spiritually in the fullest sense.
sanctified in you before ... heathen--([Jr 33:9]). All the nations will acknowledge My power displayed in restoring you, and so shall be led to seek Me ([Is 66:18]; [Zec 14:16-19]).
43. there--not merely in exile when suffering punishment which makes even reprobates sorry for sin, but when received into favor in your own land.
remember--([Eze 16:61], ). The humiliation of Judah ([Ne 9:1-38]) is a type of the future penitence of the whole nation ([Ho 5:15]; ; [Zec 12:10-14]). God's goodness realized by the sinner is the only thing that leads to true repentance ([Ho 3:5]; [Lu 7:37], ).
44. The English Version chapter ought to have ended here, and the twenty-first chapter begun with "Moreover," &c., as in the Hebrew Bible.
for my name's sake--([Eze 36:22]). Gratuitously; according to My compassion, not your merits. After having commented on this verse, Calvin was laid on his death bed, and his commentary ended.
45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in [Eze 21:1-32].
Chapter 21
Eze 21:1-32. Prophecy against Israel and Jerusalem, and against Ammon
2. the holy places--the three parts of the temple: the courts, the holy place, and the holiest. If "synagogues" existed before the Babylonian captivity, as [Psa 74:8] seems to imply, they and the proseuchæ, or oratories, may be included in the "holy places" here.
3. righteous ... wicked--not contradictory of [Eze 18:4], and [Ge 18:23]. Ezekiel here views the mere outward aspect of the indiscriminate universality of the national calamity. But really the same captivity to the "righteous" would prove a blessing as a wholesome discipline, which to the "wicked" would be an unmitigated punishment. The godly were sealed with a mark ([Eze 9:4]), not for outward exemption from the common calamity, but as marked for the secret interpositions of Providence, overruling even evil to their good. The godly were by comparison so few, that not their salvation but the universality of the judgment is brought into view here.
4. The "sword" did not, literally, slay all; but the judgments of God by the foe swept through the land "from the south to the north."
6. with the breaking of thy loins--as one afflicted with pleurisy; or as a woman, in labor-throes, clasps her loins in pain, and heaves and sighs till the girdle of the loins is broken by the violent action of the body ([Jr 30:6]).
7. The abrupt sentences and mournful repetitions imply violent emotions.
9. sword--namely, of God ([De 32:41]). The Chaldeans are His instrument.
10. to make a sore slaughter--literally, "that killing it may kill."
glitter--literally, "glitter as the lightning flash": flashing terror into the foe.
should we ... make mirth--It is no time for levity when such a calamity is impending ([Is 22:12], ).
it contemneth the rod of my son, &c.--The sword has no more respect to the trivial "rod" or scepter of Judah ([Ge 49:10]) than if it were any common "tree." "Tree" is the image retained from [Eze 20:47]; explained in [Eze 21:2], . God calls Judah "My son" (compare [Ex 4:22]; [Ho 11:1]). Fairbairn arbitrarily translates, "Perchance the scepter of My son rejoiceth; it (the sword) despiseth every tree."
11. the slayer--the Babylonian king in this case; in general, all the instruments of God's wrath ([Re 19:15]).
12. terrors by reason of the sword, &c.--rather, "they (the princes of Israel) are delivered up to the sword together with My people" [Glassius].
smite ... upon ... thigh--a mark of grief ([Jr 31:19]).
13. it is a trial--rather, "There is a trial" being made: the sword of the Lord will subject all to the ordeal. "What, then, if it contemn even the rod" (scepter of Judah)? Compare as to a similar scourge of unsparing trial, [Job 9:23].
it shall be no more--the scepter, that is, the state, must necessarily then come to an end. Fulfilled in part at the overthrow of Judah by Nebuchadnezzar, but fully at the time of "Shiloh's" (Messiah's) coming ([Ge 49:10]), when Judea became a Roman province.
14. smite ... hands together--([Nu 24:10]), indicative of the indignant fury with which God will "smite" the people.
sword ... doubled the third time--referring to the threefold calamity:--(1) The taking of Zedekiah (to whom the "rod," or scepter, may refer); (2) the taking of the city; (3) the removal of all those who remained with Gedaliah. "Doubled" means "multiplied" or "repeated." The stroke shall be doubled and even trebled.
of the slain--that is, by which many are slain. As the Hebrew is singular, Fairbairn makes it refer to the king, "the sword of the great one that is slain," or "pierced through."
entereth ... privy chambers--([Jr 9:21]). The sword shall overtake them, not merely in the open battlefield, but in the chambers whither they flee to hide themselves ([1Ki 20:30]; ). Maurer translates, "which besieged them"; Fairbairn, "which penetrates to them." English Version is more literal.
15. point--"the whirling glance of the sword" [Fairbairn]. "The naked (bared) sword" [Henderson].
ruins--literally, "stumbling-blocks." Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee.
made bright--made to glitter.
wrapped, &c.--namely, in the hand of him who holds the hilt, or in its scabbard, that the edge may not be blunt when it is presently drawn forth to strike. Gesenius, translates, "sharpened," &c.
16. Apostrophe to the sword.
Go ... one way--or, "Concentrate thyself"; "Unite thy forces on the right hand" [Grotius]. The sword is commanded to take the nearest route for Jerusalem, "whither their face was set," whether south or north ("right hand or left"), according to where the several parts of the Chaldean host may be.
or other, ... on the left--rather "set thyself on the left." The verbs are well-chosen. The main "concentration" of forces was to be on "the right hand," or south, the part of Judea in which Jerusalem was, and which lay south in marching from Babylon, whereas the Chaldean forces advancing on Jerusalem from Egypt, of which Jerusalem was north, were fewer, and therefore "set thyself" is the verb used.
17. Jehovah Himself smites His hands together, doing what He had commanded Ezekiel to do (see on [Eze 21:14]), in token of His smiting Jerusalem; compare the similar symbolical action ([2Ki 13:18], ).
cause ... fury to rest--give it full vent, and so satisfy it ([Eze 5:13]).
19. two ways--The king coming from Babylon is represented in the graphic style of Ezekiel as reaching the point where the road branched off in two ways, one leading by the south, by Tadmor or Palmyra, to Rabbath of Ammon, east of Jordan; the other by the north, by Riblah in Syria, to Jerusalem--and hesitating which way to take. Ezekiel is told to "appoint the two ways" (as in [Eze 4:1]); for Nebuchadnezzar, though knowing no other control but his own will and superstition, had really this path "appointed" for him by the all-ruling God.
out of one land--namely, Babylon.
choose ... a place--literally, "a hand." So it is translated by Fairbairn, "make a finger-post," namely, at the head of the two ways, the hand post pointing Nebuchadnezzar to the way to Jerusalem as the way he should select. But Maurer rightly supports English Version. Ezekiel is told to "choose the place" where Nebuchadnezzar should do as is described in [Eze 21:20], ; so entirely does God order by the prophet every particular of place and time in the movements of the invader.
20. Rabbath of the Ammonites--distinct from Rabbah in Judah ([2Sa 12:26]). Rabbath is put first, as it was from her that Jerusalem, that doomed city, had borrowed many of her idols.