Ezekiel 21:16

Eze 21:16 Go thee one way or other, [either] on the right hand, [or] on the left, whithersoever thy face [is] set.

Ver. 16. Go thee one way or other.] This he speaketh to the bright and sharp sword, stirring it up to make impression that way whereunto it was appointed, quocunque occurrent tibires comparatae. {a}

{a} Tremel.

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.

Eze_21:16

Go thee one way or other, either on the right hand or on the left, whithersoever thy face is set.

Religious decision

I.

The nature of religious decision. In general terms, this may be said to be an inflexible regard for the will and honour of God--a firm adherence under all circumstances to that course of duty which He has commanded, and a personal dedication of the heart and soul to His service.

1. Religious decision is founded on a special regard to the will of God. In this respect it differs from a native or innate decision of character, which is simply a following the bias of the mind.

2. Religious decision is exercised in regard to matters of real importance. In matters of trivial concern. Christian decision may be yielding. It is always candid. It shows due respect for the feelings and preferences of others.

3. True religious decision will never be anxious about consequences. In obeying the clear injunctions of conscience and of God, it is prepared to leave events in His hands who has required the sacrifice.

4. True Christian decision is uniform and unqualified. The man of decided principle will not admit the thought of a compromise with sin or with error.

II. The importance of religious decision.

1. It is important as a matter of Christian consistency.

2. Religious decision is a satisfactory test of Christian character.

3. Christian decision is important, as a means of securing the respect and confidence of mankind. Men may think you needlessly precise, they may even suspect the purity of your motives, but they will admire the conduct that agrees with the profession.

4. Our usefulness is greatly involved in religious decision. The Great Head of the Church does not select for the execution of His grandest plans the timid, the hesitating, the wavering. No. He employs those to whom He has not given the spirit of fear; but of power, of love, and of a sound mind. (Anon.)

To the waverer

I. Thy nature of religious decision.

1. It is founded on a special regard to the Word of God.

2. It is exercised in matters that are religious.

3. It spurns all considerations of consequences.

4. It acts uniformly and undeviatingly.

II. Its importance.

1. As an index of Christian consistency.

2. As a test of personal Christianity.

3. As a passport to general confidence.

4. As an element of usefulness. (G. Brooke.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Provide for thyself: for thou shalt see God’s plague of all parts on this country.

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

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.

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 16. Go thee one way or other] Thou shalt prosper, O sword, whithersoever thou turnest; against Ammon, or Judea, or Egypt.

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

(16) Go thee one way or other.—An address to the sword, the animation of which is singularly lost in our version; the sword is addressed as a host, to be prepared for instant action in every quarter: “Gather thyself up (close up ranks) right; set thyself, left.”

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

16. Perhaps with R.V., “gather thee together, go to the right; set thyself in array, go to the left!” The sword is addressed by the Lord and bidden concentrate its force to smite on the right, and set itself on to slaughter on the left. Others by changes in the text find a command to the sword to smite in all the four directions (Boett.), which is more artificial.

thy face is set] Or, thine edge is appointed. Cf. same word “appointed” used of the sword, Jer_47:7, of the rod, Mic_6:9.

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.

The word of the Lord came unto me again,.... Immediately after the former; for this respects the same prophecy about the sword, and the way of its coming, and the cause of it:

saying; as follows:

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

O sword, take thy own course; O ye slaughtermen, ye Babylonian soldiers, all is open before you, go which way you will; I have brought you to waste the land from south to north, begin where you will, and proceed as you will, none shall be able to resist you.

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

16. Go thee one way or other, etc. — R.V., “Gather thee together, go to the right; set thyself in array, go to the left; whithersoever thy face is set.” Toy changes text slightly so as to read, “Turn thee, O sword, to the rear, to the right, to the front, to the left, whithersoever thine edge is appointed to turn.”

The prophet is commanded to make a mimic representation, perhaps upon a brick (Eze_4:1-3), or on the floor of his house, of the great highway leading out of Babylon, which at a certain point divided into two roads, the one to Rabbah, the other to Jerusalem. He then pictures the king of Babylon coming to the parting of the ways, where he consults the oracle as to which road he shall take, and is led to the right hand toward Jerusalem. Even the divination of the heathen is overruled by Jehovah and used for the chastisement of his sinning people (Eze_21:18-27).

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

Go thee one way or another, etc.; i.e. as in the following, to the right hand or the left to the north or the south. Whichever way the prophet turned, (Eze_20:47) he would see nothing but the sword and its work of slaughter. Jehovah had given that command with the gesture of supreme authority. He would not rest till he had appeased his wrath by letting it work itself out even to the end. With these words the "Lay of the Sword of Jehovah" ends, and there is again an interval of silence.

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

Go - O sword, take thy own course.

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

Then he had it the rod.

furbished to grasp in the hand To furbish it so that it be easy and fit to grasp with the hand.

that is the sword that was sharpened That is the rod; it is a sharp and furbished sword, to give it into the hand of Nebuchadnezzar to slay with it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.