Ezekiel 21:3
and tell her that this is what the LORD says: 'I am against you, and I will draw My sword from its sheath and cut off from you both the righteous and the wicked.
and tell her that this is what the LORD says:
This phrase introduces a direct message from God, emphasizing the authority and seriousness of the proclamation. In the context of Ezekiel, God often speaks directly to the prophet, who then conveys His words to the people. This reflects the role of prophets as intermediaries between God and His people. The phrase underscores the divine origin of the message, which demands attention and obedience.

‘I am against you,
This declaration signifies God's opposition to the people of Israel due to their persistent disobedience and idolatry. Historically, Israel had entered into a covenant with God, promising to follow His laws. However, their repeated failures led to divine judgment. This phrase echoes similar pronouncements found in other prophetic books, such as Jeremiah and Isaiah, where God expresses His displeasure with Israel's actions.

and I will draw My sword from its sheath
The imagery of God drawing a sword signifies impending judgment and warfare. In ancient Near Eastern culture, a drawn sword was a symbol of active engagement in battle. This metaphor indicates that God is preparing to execute judgment. The sword is often used in scripture as a symbol of divine justice and retribution, as seen in passages like Isaiah 34:5-6 and Revelation 19:15.

and cut off from you both the righteous and the wicked.
This phrase highlights the comprehensive nature of the coming judgment. It suggests that the impending calamity will affect all people, regardless of their individual righteousness. This can be understood in the context of the Babylonian exile, where both the faithful and unfaithful were taken into captivity. Theologically, it raises questions about collective judgment and individual responsibility, themes explored in other parts of Ezekiel, such as chapter 18. This also foreshadows the ultimate separation of the righteous and wicked at the final judgment, as seen in Matthew 25:31-46.

Persons / Places / Events
1. Ezekiel
A prophet of God, called to deliver messages of judgment and hope to the people of Israel during their exile in Babylon.

2. The Land of Israel
The geographical and spiritual center of the Jewish people, representing the nation and its covenant relationship with God.

3. The LORD (Yahweh)
The covenant-keeping God of Israel, who is both just and merciful, delivering messages through His prophets.

4. The Sword
A symbol of divine judgment and warfare, representing God's impending judgment on Israel.

5. The Righteous and the Wicked
The people of Israel, both those who follow God's laws and those who do not, indicating the comprehensive nature of the coming judgment.
Teaching Points
The Seriousness of Sin
God's judgment is a response to the pervasive sin in the land. We must recognize the gravity of sin in our own lives and communities.

Impartiality of God's Judgment
God's judgment does not discriminate between the righteous and the wicked. We must live with integrity, knowing that God sees all.

Call to Repentance
The impending judgment serves as a call to repentance. We should examine our hearts and turn back to God.

The Role of Prophets
Prophets like Ezekiel are God's messengers, calling people to awareness and change. We should heed the warnings and teachings of Scripture.

Hope Beyond Judgment
While this passage focuses on judgment, the broader account of Ezekiel includes restoration. We can trust in God's ultimate plan for redemption.
Bible Study Questions
1. How does the imagery of the sword in Ezekiel 21:3 help us understand the nature of God's judgment?

2. In what ways can we see the impartiality of God's judgment in our own lives and communities today?

3. How does the message of judgment in Ezekiel 21:3 relate to the call for repentance found throughout the Bible?

4. What role do modern-day "prophets" or spiritual leaders play in guiding us back to God, and how can we discern their messages?

5. How can we find hope and assurance in God's plan for redemption, even when facing the reality of judgment?
Connections to Other Scriptures
Jeremiah 25:29
This passage also speaks of God's judgment beginning with His own people, emphasizing the seriousness of their sin and the impartiality of divine justice.

Matthew 13:47-50
Jesus' parable of the net, which gathers both good and bad fish, parallels the idea of judgment affecting both the righteous and the wicked.

Romans 2:6-11
Paul discusses God's impartial judgment, rewarding each according to their deeds, reinforcing the theme of divine justice.
Irresistible SlaughterJ.D. Davies Ezekiel 21:1-17
A Prophecy of JudgmentT. Herren, D. D.Ezekiel 21:2-3
Undiscriminating InflictionJ.R. Thomson Ezekiel 21:3-5
People
Ammonites, Ezekiel
Places
Babylon, Jerusalem, Negeb, Rabbah
Topics
Behold, Cover, Cut, Cutting, Draw, Evil, Forth, Ground, Hast, Righteous, Says, Scabbard, Sheath, Sword, Thus, Upright, Wicked
Dictionary of Bible Themes
Ezekiel 21:3

     4971   seasons, of life
     5572   sword
     9210   judgment, God's

Ezekiel 21:1-3

     1431   prophecy, OT methods

Ezekiel 21:2-3

     7741   missionaries, task

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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