Ezekiel 21:13

Eze 21:13 Because [it is] a trial, and what if [the sword] contemn even the rod? it shall be no [more], saith the Lord GOD.

Ver. 13. Because it is a trial.] Sore and sharp; therefore cry and howl, especially since they are not bettered. Hang heavy weights on rotten boughs, they presently break; the best divination of men is at the parting way. See Eze 21:21.

And what if the sword contemn even the rod?] q.d., What doth this silly rod do here? will they not stoop? will they not put their necks under the yoke of God’s Son? {Eze 21:10} Let me come; I will make them either bow or break, either yield or bleed.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ezekiel moved with compassion, thus complaineth, fearing the destruction of the kingdom which God had confirmed to David and his posterity by promise, which promise God performed, although here it seemed to man’s eye that it should utterly perish.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 (Gen 49:10), when Judea became a Roman province.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Because it is a trial] This will be a trial of strength and skill between the Chaldeans and the Jews; and a trial of faith and patience to the righteous.

And what if the sword, (Nebuchadnezzar,) contemn even the rod?] Overthrow Zedekiah? It will do so; for the regal government of Judea shall be no more. Or, it is tried; that is, the sword. Nebuchadnezzar has already shown himself strong and skilful.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) Because it is a trial.—Here again the original is obscure from its conciseness and abruptness, leading to great variety of interpretation. Neither the text nor the margin of our translation is quite intelligible. The words for “rod” and “contemn” are the same as in Eze_21:10, and must be taken in the same sense. The most satisfactory translation is this: “For it (the sword) has been proved (viz., on others), and what if this contemning rod shall be no more?” i.e., the power of the sword of Babylon has already been proved; and the sceptre of Judah, which despises it, shall be clean swept away. Various other translations, differing in detail, give the same general sense.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. Because it is a trial] Or, for there is a trial. So accented the word occurs again Isa_28:16, a stone of trial (tried stone). The word might be read as a verb: for trial has been made. In any case reference is not to the “sword” nor the Babylonian conqueror who wields it, as if the meaning were: trial has been made of what it or he can do! Such a sense has no probability. The word must refer to those on whom the calamity is to fall.

and what if … be no more] The same difficulties recur here as in Eze_21:10, and the translation will follow that adopted there. Ew., “for it has been tried—and what? is it also a soft rod?—that will not be, saith” &c.; i.e. the rod (the sword) has been tried, and it will be found no soft one. This is wholly improbable. Boett., “for (as to) trial, what (is to be effected) with that, when thou hast even contemned the rod?” (Aehrenlese, ii. p. 174.) Others (Hitz., Corn.) point the word “trial” differently, and read: for with kindness what (should I accomplish)? &c.—which is quite destitute of probability. In spite of the grammatical harshness (cf. however Eze_21:27) the construction followed in R.V. is perhaps the most probable: “for trial hath been made, and what if the sceptre (R. V. rod) that contemneth should be no more!”—reference being to the royal house of Judah which shall perish, cf. Eze_21:25-27; Eze_21:29?

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I have set the point of the sword against all their gates,.... The word rendered "point" is nowhere else used, and is differently translated: by some the "fear" of the sword (z), as Menachem and Kimchi; by others the "cry" of the sword, or of those that are slain with it, as Jarchi; and the Targum paraphrases it,

"those that slay with the sword:''

some, as both Jarchi and Kimchi, observe, by an inversion of the letters of the alphabet, called "athbash", render it, the "slaughter" of the sword; and De Dieu and Dr. Castel, from the use of the word in the Ethiopic language, the "destruction" of it, or, the power of it. The meaning is, that the enemy, with their swords drawn, should be placed at every gate of the city of Jerusalem, or of their houses, pointed towards them; which would be very terrible, and sore destruction to them.

That their hearts may faint; seeing nothing but death before their eyes, and no way to escape it:

and their ruins be multiplied; of their families, and of their houses.

Ah! it is made bright; to terrify the more, as in Eze 21:10, appearing as a flaming sword, and so causing fear; the prophet expresses his sorrow and concern for it. The Targum is,

"woe! the sword is drawn out to kill.''

It is wrapped up for slaughter; in its sheath or scabbard, that it might not rust or be blunted, it being furbished and brightened; but this seems contrary to its being drawn out of its sheath, as in Eze 21:3. Kimchi renders it, therefore, "sharpened", as in Eze 21:10 and so the Targum,

"it is sharpened to destroy;''

the more easily and speedily.

(z) "terrorem gladii", Munster, Pagninus, Montanus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

God. Perhaps you will say it is only a trial: but what will be your sentiments, when you behold the king and his people led away? (Calmet) --- Protestants, "Because it is a trial; and what if the sword contemn even the rod? it shall be no more, saith." (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

It is a sore trial, therefore show all the signs of grief and sorrow; or it may refer to what follows in the verse; thus, since this is the exploration, or trial, which I make in so severe manner to bring them to repentance, mourn for them, lest they should harden themselves.

What if the sword? the addition of sword, which is not in the original, hath perplexed the words in my thoughts. I would read them thus,

and what if the rod contemn? It shall be no more. Then the sense runs thus: But if the king and kingdom of Judah despise this trial, and harden themselves against this sword, both shall be destroyed, and be no more, for nothing but a right use of this last trial could help them. Or else, if we must adhere to our version, what if it amount to this: All this is for probation and trial, not for utterly extirpating Israel, saith God to his prophet; who might propose this, What if the sword contemn those bounds, and despise the king and kingdom, and resolve to destroy them from being a nation? as Isa 10:6,7. To this God gives answer thus; This he shall never effect, and in due time this sword shall be no more; Babylon shall be destroyed. In so perplexed a place I rather conjecture than affirm.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Because it is a trial, and what if the sword contemn even the rod? it shall be no more — Perhaps, for the trial hath been made, and what if even the contemning scepter should be no more? (Kliefoth, Schroder, R.V.) This would refer to the destruction of the royal house of Judah. (See Eze_21:10; Eze_21:25-27.) The corruption of the text is seen from the fact that with a few changes Cornill can read, “for by favor what (can I accomplish)? Have they turned from their uncleanness? It shall not be.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Because it is a trial, etc. The verse has received as many interpretations, and is just as obscure as ver. 10, with which it is obviously connected. I begin as before with that which seems most probable.

(1) Keil: For the trial is made, and what if the despising sceptre shall riot come? The "despising sceptre" is the kingdom of Judah, and the prophet asks, "What will happen, what extreme of misery is to be looked for, if that kingdom shall not appear, if Judah shall be left without a ruler?

(2) Ewald: For it is tried and what? Whether it is also a soft rod! That will not be. Sc. men will find on trial that the sword of Jehovah is not a soft rod, but the sharpest of all weapons.

(3) Hengstenberg: And how? Shall the despising rod that outstript all other punishments not be? i.e. shall the sword of Jehovah not do its work effectively?

(4) Cornill, in part following Hitzig, again rewrites the text, and gets the meaning: How should I judge with favour? They have not turned themselves from their pollution. They shall find no place.

(5) The Authorized Version inserts t he word "sword," apparently with the meaning that the "trial" will show that the sword of the Lord contemns the rod, i.e. the sceptre of Judah, and that that rod shall be no more.

(6) The Authorized Version (margin): When the trial hath been, what then? Shall not they also belong to the despising rod? may have had a moaning for those who adopted it, but I fail to find it.

(7) The Revised Version relegates the Authorized Version text into the margin, and substitutes, For there is a trial, and what if even the rod that contemneth (i.e. the sceptre of Judah) shall be no more?

(8) The LXX and Vulgate connect "because there is a trial" with the preceding clause, rendering it respectively, "for it has been justified (dedikaiwtai)," and "because it has been tested (probatus)," and translate what follows the LXX, "What if even a tribe be repulsed? It shall not be;" and the Vulgate, "And this when it (the sword!) has overturned the kingdom, and it shall not be," etc. This will be a sufficient summary of the difficulties of the exegetical problem. At the best, we must say that it remains unsolved.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

If - But if the king and kingdom of Judah despise this trial, both shall be destroyed and be no more.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.