Ezekiel 21:14
So then, son of man, prophesy and strike your hands together. Let the sword strike two times, even three. It is a sword that slays, a sword of great slaughter closing in on every side!
Sermons
Irresistible SlaughterJ.D. Davies Ezekiel 21:1-17
The Sacred Song of the SwordW. Jones Ezekiel 21:8-17
The SwordJ.R. Thomson Ezekiel 21:8-17














Among the great powers that have affected human history must be reckoned the sword. As the emblem of physical force, of the superiority of the great of the world, it has special significance for the student of human affairs. The vision of the sword revealed to Ezekiel the impending doom of the land of Israel, and particularly of the inhabitants of Jerusalem. When he saw in imagination the glittering blade and the keen edge, his mind anticipated the awful fate which was about to overtake his afflicted and sinful fellow countrymen.

I. THE SWORD IS THE IMPLEMENT OF HUMAN AMBITION AND VENGEANCE.

II. THE SWORD IS THE WEAPON OF DIVINE RETRIBUTION UPON THE NATIONS. Whilst it is unquestionable that wars and fightings come from human lusts, it is to the religious man, to the student of Scripture, equally plain that a Divine Providence overrules all the conflicts of the nations to accomplish wise purposes, and even purposes of. benevolence. The Assyrian power directed its forces against the land of Israel, under the influence, doubtless, of human passions and purposes by which those passions were suggested. But Assyria, Egypt, Persia, and Rome were pewees which the God of Israel employed to bring about the ends fixed upon by his own wisdom and faithfulness. As an instrument by which punishment was inflicted upon the idolatrous and rebellious, the sword was not only the sword of Nebuchadnezzar, but the sword of the Lord of hosts.

III. THE SWORD IS A SUMMONS TO HUMILIATION AND REPENTANCE. Ezekiel himself evidently regarded it in this light. He was directed to cry and howl, to smite upon his thigh, to smite his bands together, when he beheld in vision the weapon which was about to chastise his rebellious countrymen. There are minds which need to face the consequences of sin in order that they may admit the awfulness of sin itself. When the displeasure of the Almighty is revealed against the iniquities of men, they are sometimes roused to reflection and inquiry, and so it may be to repentance.

IV. THE SWORD IS THE SYMBOL OF THE POWER BY WHICH SIN IS SLAIN. The sons of Israel were not alone in the practice of sin, in ingratitude, and disobedience. Men in every age and in every place are found guilty of rebellion against the holy and. righteous God. Well is it when they turn against their own sins the edge of the spiritual sword, when they attack their vices, their follies, their crimes, as the enemies of God, and, by slaying with the Divine weapon the rebellious forces, avoid the otherwise inevitable judgment and retribution which overtake the impenitent. - T.

I wrought for My name's sake.
It is an admitted axiom of all enlightened legislation, that with man as a moral agent human lawmakers have nothing to do; that they must overlook many considerations of natural infirmity and educational bias, to which due weight will nevertheless be given in the merciful estimate of Heaven, confining their attention solely to what will most uphold the majesty of the law, and thus secure "the greatest good of the greatest number." Now with some difference in form, this is the very thing which takes place with the great rule of the Divine procedure. What the honour of the law is to earthly govermnents, the honour of His own great name is to Almighty God. Every decree that goes forth from the court of heaven is referred to this one rule.

I. SOME REASONS FOR THIS RULE OF THE DIVINE PROCEDURE. The steps of the reasoning, whereby a moral necessity (as it were) is imposed upon God, to consult first the glory of His own name, as distinguished from anything He should see in His creatures, appear to us to be both simple and conclusive. For what is a part of God must have more glory than that which comes from God, seeing that the glory of the one is original and the glory of the other is derived. Another reason to be offered for this rule of the Divine procedure is, that God designs to show to us, that in all the deliverances He has hitherto wrought, or any which He may be expected hereafter to work, He could be influenced by no considerations foreign to Himself: to show that He would put forth or withdraw His arm, according as He did or did not apprehend dishonour would be charged upon the rectitude of His government, or "His name be polluted in the sight of the heathen, from whom He brought them forth." We have yet another reason to urge why the glory of His own name should be chosen by God as the governing principle of His administration, in preference to seeking for that governing principle in anything that man does, or in anything that man is: that by so choosing He gives to men themselves the only security they can have, that the administration of heaven shall be free from all inconstancy, from all fluctuation, and from all change. It would not, however, we think, be sufficient that we should merely justify the principle laid down in our text, that in all which God hath done He hath "wrought for His name's sake"; the solemnity and frequency with which we see it repeated seem to require from us a distinct recognition, that it is designed to exert some direct influence on our faith and practice. And this influence we take to be, that in all our judgments of His ways, and in all our petitions for His help, we should have a uniform regard to that end, which He avows to be the ruling principle of the heavenly administration, namely, the glory of His own name. It is good to give back something of glory, for what hath been so largely bestowed of grace; and on all occasions of perplexity and of doubt which may arise, it will ever afford us comfort in the retrospect, to have known that we acted neither from ourselves, nor for ourselves, but that we "wrought for His name's sake." There is, however, another reason why we think God so frequently insists on the glory of His own name, as being the ruling principle of His government; and that is, because He would teach us that what is to Him the rule of action should be to us both a measure and a plea of prayer.

II. A FEW OBSERVATIONS IN EVIDENCE OF THIS.

1. God had an eye to His glory in the works of creation. It is obvious, that had the necessities of man been the only motive to the Divine beneficence, Deity might have provided for man a less noble theatre for the exercise of his powers, and a less gorgeous home for the place of his rest. His design in creation is to lead us from the seen to the unseen; from the measured to the infinite; from the top of heights, which sense would apprehend and scale, to the loftier pinnacle of "His own eternal power and Godhead."

2. God has never lest sight of this great end in the various departments of His providence. It may be true — it must be true — that seeing as we do only a part of our Maker's ways, the mere fragments of the stupendous plan, the detached pieces of providence, we shall be prone to ask, Wherein is God's name exalted here? But ye must wait to see these pieces of providence put together; ye must wait to see all the wheels and springs of the great Timepiece adjusted and fitted in; and then shall ye find that the most inscrutable act of the Divine administration formed one of the letters of His own great Name.

3. It was with a view to the glory of His own great name that the Creator of all the ends of the earth devised, effectuated, and wrought out the plan of man's redemption.

(D. Moore, M. A.)

The conception that Jehovah acts only for His own name's sake, to sanctify His great name, is capable of being set in a repellent light. It seems to make the Divine Being egoistic, and His own sense of Himself the source of all His operations. The way too in which He brings the nations to know that He is Jehovah, through judgments mainly, invests the idea with additional harshness. The conception is not found in the earlier prophets, but is familiar in the age of Ezekiel. Perhaps two things, if considered, would help to explain the prophet's idea. One is his lofty conception of Jehovah, God alone and over all, and his profound reverence before Him. The "child of man" cannot conceive the motive of Jehovah's operations to be found anywhere but in himself. But that name for whose sake he works is a "great name" (Ezekiel 36:23) and a "holy name" (Ezekiel 39:25), it is that of Him who is God. The prophet thinks of Jehovah as one of his predecessors did. "For Jehovah your God is the God of gods, and Lord of lords, the great God, the mighty and the terrible, which regardeth not persons, nor taketh reward" (Deuteronomy 10:17). And the second thing is this: the conception arose out of the conflicts of the times. There were antagonisms within Israel, and more powerful antagonisms without, between Israel and the nations. The conflicts on the stage of history were but the visible forms taken by a conflict of principles, of religions of Jehovah God with the idolatries of which the nations of the earth were the embodiments. The prophet could not help drawing up this antagonism into his conception of God; and not unnaturally he inflicted his own feeling upon the mind of God, and conceived Him thinking of Himself as he thought of Him. If it was but half a truth, it was perhaps the half needed for the age. When the fulness of time was come, the centre of Divine motive was shifted. God so loved the world, etc. Coming from the bosom of the Father, and knowing Him, the Son's mind was altogether absorbed in the positive truth the stream of which was so broad and deep that all antagonisms were buried beneath it.

(A. B. Davidson, D. D.)

People
Ammonites, Ezekiel
Places
Babylon, Jerusalem, Negeb, Rabbah
Topics
Chambers, Closing, Deadly, Doubled, Enters, Hands, Prophesy, Slaughter, Strike, Sword, Third, Twice, Wounded
Outline
1. Ezekiel prophesies against Jerusalem with a sign of sighing
8. The sharp and bright sword
18. against Jerusalem
25. against the kingdom
28. and against the Ammonites

Dictionary of Bible Themes
Ezekiel 21:13

     5513   sceptre

Library
Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in
John Bunyan—The Works of John Bunyan Volumes 1-3

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Saurin -- Paul Before Felix and Drusilla
Jacques Saurin, the famous French Protestant preacher of the seventeenth century, was born at Nismes in 1677. He studied at Geneva and was appointed to the Walloon Church in London in 1701. The scene of his great life work was, however, the Hague, where he settled in 1705. He has been compared with Bossuet, tho he never attained the graceful style and subtilty which characterize the "Eagle of Meaux." The story is told of the famous scholar Le Clerc that he long refused to hear Saurin preach, on the
Grenville Kleiser—The world's great sermons, Volume 3

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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