WE begin at verse 45 of chapter 20, the natural division between chapters 20 and 21. The promise of judgment has been made, and the causes stated leading up to it; we come now to prophecy concerning the outpouring of God’s wrath upon Israel’s land, at this time only two or three years’ distant.
The iniquity of Israel was now full, as the iniquity’ of the Amorites had been, when the hosts of Israel led by Joshua entered the country of God’s choosing (Genesis 15;16).
Fire is often used in Scripture to indicate unsparing judgment, and the execution of God’s wrath upon the land of Judah is described in verses 47, 48 under the figure of a fire burning a forest. Jehovah was about to kindle a fire which would not be quenched; it would devour every green tree and every dry tree—all classes and conditions of mankind; all would go down under the flashing flame. Such would be the character of this judgment: that “all flesh” should see it as Jehovah’s work. The last verse of chapter 20 shows the unwillingness (as today, too) of men to receive the Word of God; they make difficulties when there are none.
Chapter 21 is therefore very plain; not now “the south,” but Jerusalem and the land of Israel are expressly named. Jehovah’s sword, like the-fire, is a figure, but of no doubtful meaning. Long in its sheath, it was about to be drawn, and both the righteous and the wicked would be cut off from the land of Israel. It is again said (verse 5) that all flesh should know that the destruction was Jehovah’s work. (See Jeremiah 22:8, 98And many nations shall pass by this city, and they shall say every man to his neighbor, Wherefore hath the Lord done thus unto this great city? 9Then they shall answer, Because they have forsaken the covenant of the Lord their God, and worshipped other gods, and served them. (Jeremiah 22:8‑9).)
Such is the callousness (more than indifference) of the natural heart that the promise of divine intervention in judgment does not give serious concern to those who hear of it. Ezekiel is therefore directed to sigh, with breaking of the loins and with bitterness, before their eyes. This would lead the people to ask him the occasion for his grief, and give him an opportunity to tell them of the awful visitation shortly to take place.
The sword is not called Jehovah’s in verses 8 to 17, which are transitional—passing over from what we have read to the direct mention of the king of Babylon (verses 18 to 27), for as other scriptures have told, Nebuchadnezzar was the chosen instrument of God in the judgments which befell Judah. The language of verses 9 to 15, referring to the “sharpening” and “furbishing” (polishing) of the sword, its strokes doubled the third time (referring to Nebuchadnezzar’s two previous visits to Judah and Jerusalem, carrying away captives both times), etc., give a vivid impression of his determination that this time he would bring to an end the Jewish kingdom and put to death those who opposed him.
In verses 10 and 13 the “rod” is the scepter, token of kingly rule; Zedekiah, Judah’s last king, is referred to, but the kingdom should be no More. Verse 17 tells of God’s connection with the judgment of Judah—though Nebuchadnezzar had little thought of film. The middle clause of the verse is better understood if it be read, “and I will satisfy My fury.”
Verses 18 to 27 foretold the hesitation of Nebuchadnezzar as to which kingdom to attack first, when he came with his army about two years after this: Ammon on the left, east of the Jordan, with its chief town of Rabbath, or Judah and Jerusalem on the right, west of the river. Both countries were rebellious, and both appear to have been dealt with severely.
In verse 21, three heathen ways of deciding a problem are revealed. First, the king shakes his arrows (the true reading); this would be after marking them with the names of the places to be attacked, and placing them in a quiver; whichever arrow was taken with the right hand decided the question as to which road was to be taken. Not satisfied, for some reason, he resorts to another method of divination: he consults with images, or teraphim; how an answer was thought to be gained from this method we do not know. Lastly, he “looks in the liver”; this was to study the intestines of an animal offered in sacrifice, the position or condition of them being taken as a good or had augury. The Christian has a more certain way of learning what to do when need arises; he has the living God as his resource.
At Jerusalem, Nebuchadnezzar’s divination would be considered false—not knowing that God was directing that monarch’s steps. The king of Babylon could not forgive the king of Judah’s breaking his oath, given in the name of Jehovah; “he will call to remembrance the iniquity, that they (Zedekiah and his counselors) may be taken” (verse 23).
Verses 24 to 27 are the words of the Lord Jehovah to Judah and their king; the day of grace was past and richly earned chastisement was about to descend on that profane wicked prince. The latter half of verse 26 is clearer in its meaning if read, “What is shall be no more. Exalt that which is low, and abase, that which is high.” (N. T.)
God will not honor a king of Judah or Israel until His Son comes, whose right it is to reign, and He will give it to Him (verse 27).
Verses 28 to 32 give promise of the destruction of the Ammonite kingdom. They would not expect that to take place, thinking that Judah alone would suffer from Nebuchadnezzar’s approach, and rejoicing in the prospect of her downfall.
ML-10/27/1935