(45) Toward the south.—The parable of Ezekiel 20:45-48 forms what might be called the text of the discourse in Ezekiel 21. The word south, here occurring three times, is represented in the Hebrew by three separate words, which mean, by their derivation, respectively, “on the right hand” (the orientals always supposing themselves to face the east when they speak of the points of the compass),” the brilliant or “mid-day direction,” and “the dry land,” a common name for the south of Palestine. Judæa is spoken of as “the south,” because, although actually nearly west from Babylon, it could only be approached by the Babylonians from the north, on account of the great intervening desert. Hence the prophets always speak of the armies of Babylon as coming from the north (see Note on Ezekiel 1:4; Jeremiah 1:14-15, &c.).

The forest of the south field, might be originally a mere poetic description of the land; but the figure is developed in the following verses, to make the forest the nation, and its trees the people which compose it.

Ezekiel 20:45-49. Moreover, the word of the Lord, &c. — Here we have a new prophecy, with which Houbigant, following many learned commentators, begins the xxist chapter, and that very properly; for what is contained in that chapter is only an explanation of what is contained in the remainder of this. Song of Solomon of man, set thy face toward the south — The prophets were generally commanded to turn themselves toward the places concerning which they were going to prophesy; and Ezekiel being now in Chaldea, near the river of Chebar, Judea lay to the south of him. And drop thy word, &c. — That is, prophesy. The gift of prophecy seems to be here compared to rain, or dew, distilling from heaven upon the earth, and refreshing and rendering it fruitful: see Deuteronomy 32:2. Such is the benefit of sound doctrine wherever it is received. And prophesy against the forest of the south field — By this is meant Jerusalem, the word forest being taken metaphorically for a city; either because its stately buildings resembled tall cedars standing in their several ranks, or, as Archbishop Secker supposes, from the number of its inhabitants. And say, Behold, I will kindle a fire in thee — By fire here is meant, not only the burning of literal fire, but every thing which destroys or consumes, as in Ezekiel 19:12. Indeed, fire is often taken, in a general sense, for God’s severe judgments, which, it is here said, shall devour both the green tree and the dry, that is, the righteous as well as the wicked; the righteous being here, as elsewhere, compared to green and flourishing trees, and the wicked to dry and withered ones, such as are only fit for the fire. The flaming flame shall not be quenched — The evils I will send upon them shall not cease, till what I will has been accomplished. And all faces from the south to the north shall be burned — The destruction shall reach from one end of the land to the other: see Ezekiel 21:2; Ezekiel 21:4. Ah, Lord God! they say of me, Doth he not speak parables? — They make this an argument for disregarding what I say, that I use so many similitudes and metaphorical expressions, that they cannot understand my meaning. To take away all ground for this objection, God commands him, in the next chapter, to speak the same thing in plain words.

20:45-49 Judah and Jerusalem had been full of people, as a forest of trees, but empty of fruit. God's word prophesies against those who bring not forth the fruits of righteousness. When He will ruin a nation, who or what can save it? The plainest truths were as parables to the people. It is common for those who will not be wrought upon by the word, to blame it.This paragraph is in the Hebrew text, Septuagint and Vulgate the beginning of Ezekiel 21 to which it belongs, as it contains a prophecy delivered in a form which is there explained. It may, however, be regarded as a link between the foregoing and following prophecies, being a general introduction to seven words of judgment about to be pronounced in development of that which has just been delivered.45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze 21:1-32. A new prophecy, and which pertains, say some, to the next chapter, which is a large comment on this short prophecy in the three last verses, for the 45th and 46th are introductory.

Moreover, the word of the Lord came unto me, saying. Or the word of prophecy, as the Targum. Here begins a new prophecy, and most properly a new chapter should here begin; for the next chapter is of the same argument with this, and an explanation of it, and an enlargement upon it. And here Ben Melech begins one; and so Junius and Tremellius, Piscator, and Castalio. Moreover the word of the LORD came unto me, saying,