Ezekiel 33
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Ezekiel 33
The Watchman's Duty Renewed
1Again the word of the LORD came unto me, saying,
The Pulpit Commentary
If we may think of Ezekiel as compiling and arranging his own prophecies, we may think of him as returning, with something like a sense of relief, to his own special work as the watchman of the house of Israel. For upwards of two years the messages which it had been given him to write (how far they were in any sense published we have no means of knowing) in Ezekiel 25-32; had dealt exclusively with foreign nations. Now his own people are again the object of his care. He resumes his pastoral office at once for warning and consolation. From this point onwards, with the exception of the strange Meshech-Tubal episode in Eze_38:1-23; Eze_39:1-29; all is leading onwards to the final vision of the rebuilt temple, and the redistributed land of Israel, and through them to the times of the Messianic restoration. No date is given here for the word of the Lord which now came to him, but it may, perhaps be inferred, from Eze_39:21, Eze_39:22, that it was immediately before the arrival of the messenger who brought the tidings that Jerusalem was taken. In the ecstatic state indicated by "the hand of the Lord" he knew that some great change was coming, that he had a new message to deliver, a new part to play.
If we may think of Ezekiel as compiling and arranging his own prophecies, we may think of him as returning, with something like a sense of relief, to his own special work as the watchman of the house of Israel. For upwards of two years the messages which it had been given him to write (how far they were in any sense published we have no means of knowing) in Ezekiel 25-32; had dealt exclusively with foreign nations. Now his own people are again the object of his care. He resumes his pastoral office at once for warning and consolation. From this point onwards, with the exception of the strange Meshech-Tubal episode in Eze_38:1-23; Eze_39:1-29; all is leading onwards to the final vision of the rebuilt temple, and the redistributed land of Israel, and through them to the times of the Messianic restoration. No date is given here for the word of the Lord which now came to him, but it may, perhaps be inferred, from Eze_39:21, Eze_39:22, that it was immediately before the arrival of the messenger who brought the tidings that Jerusalem was taken. In the ecstatic state indicated by "the hand of the Lord" he knew that some great change was coming, that he had a new message to deliver, a new part to play.
2Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman:
Jamieson-Fausset-Brown
CHAPTER 33
Eze 33:1-33. Renewal of Ezekiel's Commission, Now that He Is Again to Address His Countrymen, and in a New Tone.
Heretofore his functions had been chiefly threatening; from this point, after the evil had got to its worst in the overthrow of Jerusalem, the consolatory element preponderates.
2. to the children of thy people--whom he had been forbidden to address from Eze 24:26, 27, till Jerusalem was overthrown, and the "escaped" came with tidings of the judgment being completed. So now, in Eze 33:21, the tidings of the fact having arrived, he opens his heretofore closed lips to the Jews. In the interval he had prophesied as to foreign nations. The former part of the chapter, at Eze 33:2-20, seems to have been imparted to Ezekiel on the evening previous (Eze 33:22), being a preparation for the latter part (Eze 33:23-33) imparted after the tidings had come. This accounts for the first part standing without intimation of the date, which was properly reserved for the latter part, to which the former was the anticipatory introduction [Fairbairn].
watchman--Eze 33:1-9 exhibit Ezekiel's office as a spiritual watchman; so in Eze 3:16-21; only here the duties of the earthly watchman (compare 2Sa 18:24, 25; 2Ki 9:17) are detailed first, and then the application is made to the spiritual watchman's duty (compare Is 21:6-10; Ho 9:8; Ha 2:1). "A man of their coasts" is a man specially chosen for the office out of their whole number. So Jud 18:2, "five men from their coasts"; also the Hebrew of Ge 47:2; implying the care needed in the choice of the watchman, the spiritual as well as the temporal (Ac 1:21, 22, 24-26; 1Ti 5:22).
CHAPTER 33
Eze 33:1-33. Renewal of Ezekiel's Commission, Now that He Is Again to Address His Countrymen, and in a New Tone.
Heretofore his functions had been chiefly threatening; from this point, after the evil had got to its worst in the overthrow of Jerusalem, the consolatory element preponderates.
2. to the children of thy people--whom he had been forbidden to address from Eze 24:26, 27, till Jerusalem was overthrown, and the "escaped" came with tidings of the judgment being completed. So now, in Eze 33:21, the tidings of the fact having arrived, he opens his heretofore closed lips to the Jews. In the interval he had prophesied as to foreign nations. The former part of the chapter, at Eze 33:2-20, seems to have been imparted to Ezekiel on the evening previous (Eze 33:22), being a preparation for the latter part (Eze 33:23-33) imparted after the tidings had come. This accounts for the first part standing without intimation of the date, which was properly reserved for the latter part, to which the former was the anticipatory introduction [Fairbairn].
watchman--Eze 33:1-9 exhibit Ezekiel's office as a spiritual watchman; so in Eze 3:16-21; only here the duties of the earthly watchman (compare 2Sa 18:24, 25; 2Ki 9:17) are detailed first, and then the application is made to the spiritual watchman's duty (compare Is 21:6-10; Ho 9:8; Ha 2:1). "A man of their coasts" is a man specially chosen for the office out of their whole number. So Jud 18:2, "five men from their coasts"; also the Hebrew of Ge 47:2; implying the care needed in the choice of the watchman, the spiritual as well as the temporal (Ac 1:21, 22, 24-26; 1Ti 5:22).
The Pulpit Commentary
Speak to the children of thy people. (On the force of the possessive pronoun, see note on Eze_3:1.) The formula is carried on throughout the chapter (Eze_33:12, Eze_33:17, Eze_33:30). Set him for their watchman. Ezekiel falls back upon the thought of Eze_3:17, but the image is expanded with characteristic fullness. The function of the watchman, in which he sees a parable of his own office, is to stand upon his tower (2Sa_18:24, 2Sa_18:25; 2Ki_9:17; Hab_2:1), to keep his eye on the distant horizon, and as soon as the clouds of dust or the gleam of armor gives notice of the approach of the enemy, to sound the trumpet of alarm (Amo_3:6; Hos_8:1; Jer_4:5; Jer_6:1), that men may not be taken unawares. If he discharge that duty faithfully, then, as in Eze_3:17-21, the blood of those that perish through their own negligence shall rest on their own head.
Speak to the children of thy people. (On the force of the possessive pronoun, see note on Eze_3:1.) The formula is carried on throughout the chapter (Eze_33:12, Eze_33:17, Eze_33:30). Set him for their watchman. Ezekiel falls back upon the thought of Eze_3:17, but the image is expanded with characteristic fullness. The function of the watchman, in which he sees a parable of his own office, is to stand upon his tower (2Sa_18:24, 2Sa_18:25; 2Ki_9:17; Hab_2:1), to keep his eye on the distant horizon, and as soon as the clouds of dust or the gleam of armor gives notice of the approach of the enemy, to sound the trumpet of alarm (Amo_3:6; Hos_8:1; Jer_4:5; Jer_6:1), that men may not be taken unawares. If he discharge that duty faithfully, then, as in Eze_3:17-21, the blood of those that perish through their own negligence shall rest on their own head.
3If when he seeth the sword come upon the land, he blow the trumpet, and warn the people;
Jamieson-Fausset-Brown
3. the sword--invaders. An appropriate illustration at the time of the invasion of Judea by Nebuchadnezzar.
3. the sword--invaders. An appropriate illustration at the time of the invasion of Judea by Nebuchadnezzar.
4Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.
Jamieson-Fausset-Brown
4. blood ... upon his own head--metaphor from sacrificial victims, on the heads of which they used to lay their hands, praying that their guilt should be upon the victims.
4. blood ... upon his own head--metaphor from sacrificial victims, on the heads of which they used to lay their hands, praying that their guilt should be upon the victims.
5He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul.
6But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand.
Jamieson-Fausset-Brown
6. his iniquity--his negligence in not maintaining constant watchfulness, as they who are in warfare ought to do. The thing signified here appears from under the image.
6. his iniquity--his negligence in not maintaining constant watchfulness, as they who are in warfare ought to do. The thing signified here appears from under the image.
7So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me.
Jamieson-Fausset-Brown
7. I have set thee a watchman--application of the image. Ezekiel's appointment to be a watchman spiritually is far more solemn, as it is derived from God, not from the people.
7. I have set thee a watchman--application of the image. Ezekiel's appointment to be a watchman spiritually is far more solemn, as it is derived from God, not from the people.
8When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand.
Jamieson-Fausset-Brown
8. thou shalt surely die--by a violent death, the earnest of everlasting death; the qualification being supposed, "if thou dost not repent."
8. thou shalt surely die--by a violent death, the earnest of everlasting death; the qualification being supposed, "if thou dost not repent."
9Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.
Jamieson-Fausset-Brown
9. Blood had by this time been shed (Eze 33:21), but Ezekiel was clear.
9. Blood had by this time been shed (Eze 33:21), but Ezekiel was clear.
Why Will Ye Die, O House of Israel?
10Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?
Jamieson-Fausset-Brown
10. be upon us--that is, their guilt remain on us.
pine away in them--if we suffer the penalty threatened for them in Eze 24:23, according to the law (Le 26:39).
how should we ... live?--as Thou dost promise in Eze 33:5 (compare Eze 37:11; Is 49:14).
10. be upon us--that is, their guilt remain on us.
pine away in them--if we suffer the penalty threatened for them in Eze 24:23, according to the law (Le 26:39).
how should we ... live?--as Thou dost promise in Eze 33:5 (compare Eze 37:11; Is 49:14).
The Pulpit Commentary
But if the watchman: etc. The words imply what we might almost call the agony of self-accusation. The prophet asks himself whether he has acted on the warning which was borne in on his mind at the very beginning of his mission. Has he sounded the trumpet? Has he warned the people of the destruction that is coming on them? The outward imagery vanishes in Eze_33:7. It is of no Chaldean invader that the prophet had to give personal and direct warning, but of each man's own special sin which was Bringing ruin on himself and on his country.
Thus ye speak, saying, etc. At the earlier stage the prophet had to contend with scorn, incredulity, derision (Eze_12:22). They trusted in the promises of the false prophets (Eze_13:6). They laid to their soul the flattering unction that they were suffering, not for their own sins, but for the sins of their fathers (Eze_18:2). Now they stand face to face with the fulfillment of the prophet's words. They cherish no hopes, and they make no excuses. They have fallen into the abyss of despair. Admitting their own sin and the righteousness of their punishment, does not the very admission exclude hope? Who can bring life to those that are thus dead in trespasses and sins? The parallelism with Le 26:39-42 is so striking that it can scarcely be accidental
But if the watchman: etc. The words imply what we might almost call the agony of self-accusation. The prophet asks himself whether he has acted on the warning which was borne in on his mind at the very beginning of his mission. Has he sounded the trumpet? Has he warned the people of the destruction that is coming on them? The outward imagery vanishes in Eze_33:7. It is of no Chaldean invader that the prophet had to give personal and direct warning, but of each man's own special sin which was Bringing ruin on himself and on his country.
Thus ye speak, saying, etc. At the earlier stage the prophet had to contend with scorn, incredulity, derision (Eze_12:22). They trusted in the promises of the false prophets (Eze_13:6). They laid to their soul the flattering unction that they were suffering, not for their own sins, but for the sins of their fathers (Eze_18:2). Now they stand face to face with the fulfillment of the prophet's words. They cherish no hopes, and they make no excuses. They have fallen into the abyss of despair. Admitting their own sin and the righteousness of their punishment, does not the very admission exclude hope? Who can bring life to those that are thus dead in trespasses and sins? The parallelism with Le 26:39-42 is so striking that it can scarcely be accidental
11Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?
Jamieson-Fausset-Brown
11. To meet the Jews' cry of despair in Eze 33:10, Ezekiel here cheers them by the assurance that God has no pleasure in their death, but that they should repent and live (2Pe 3:9). A yearning tenderness manifests itself here, notwithstanding all their past sins; yet with it a holiness that abates nothing of its demands for the honor of God's authority. God's righteousness is vindicated as in Eze 3:18-21 and Eze 18:1-32, by the statement that each should be treated with the closest adaptation of God's justice to his particular case.
11. To meet the Jews' cry of despair in Eze 33:10, Ezekiel here cheers them by the assurance that God has no pleasure in their death, but that they should repent and live (2Pe 3:9). A yearning tenderness manifests itself here, notwithstanding all their past sins; yet with it a holiness that abates nothing of its demands for the honor of God's authority. God's righteousness is vindicated as in Eze 3:18-21 and Eze 18:1-32, by the statement that each should be treated with the closest adaptation of God's justice to his particular case.
The Pulpit Commentary
Say unto them, etc. To meet that despair the prophet has to fall back on the truth which he had proclaimed once before (Eze_18:32). He must appear as uttering a message of pardon resting on the unchanging character of the great Absolver. Now, as ever, it is true that he willeth not the death of the wicked, that all punishment (in this world, at least) is meant to lead to repentance, and that for those who repent there is the hope of restoration and of life. No righteousness in the past avails against the transgression of the present (Eze_33:12); but then also no wickedness of the past prevails to shut out the penitent's claim to pardon. As a man is at any given moment, when the judgment comes on him, so is he dealt with. In some sense, as in Eze_33:13, the righteousness of the post may become a stumbling-block. The man may trust in it, and be off his guard, ceasing to watch and pray, and so the temptation may prevail.
Say unto them, etc. To meet that despair the prophet has to fall back on the truth which he had proclaimed once before (Eze_18:32). He must appear as uttering a message of pardon resting on the unchanging character of the great Absolver. Now, as ever, it is true that he willeth not the death of the wicked, that all punishment (in this world, at least) is meant to lead to repentance, and that for those who repent there is the hope of restoration and of life. No righteousness in the past avails against the transgression of the present (Eze_33:12); but then also no wickedness of the past prevails to shut out the penitent's claim to pardon. As a man is at any given moment, when the judgment comes on him, so is he dealt with. In some sense, as in Eze_33:13, the righteousness of the post may become a stumbling-block. The man may trust in it, and be off his guard, ceasing to watch and pray, and so the temptation may prevail.
12Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.
Jamieson-Fausset-Brown
12. not fall ... in the day that he turneth--(2Ch 7:14; see Eze 3:20; 18:24).
12. not fall ... in the day that he turneth--(2Ch 7:14; see Eze 3:20; 18:24).
13When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it.
14Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right;
15If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die.
Jamieson-Fausset-Brown
15. give again that he had robbed--(Lu 19:8).
statutes of life--in the obeying of which life is promised (Le 18:5). If the law has failed to give life to man, it has not been the fault of the law, but of man's sinful inability to keep it (Ro 7:10, 12; Ga 3:21). It becomes life-giving through Christ's righteous obedience to it (2Co 3:6).
15. give again that he had robbed--(Lu 19:8).
statutes of life--in the obeying of which life is promised (Le 18:5). If the law has failed to give life to man, it has not been the fault of the law, but of man's sinful inability to keep it (Ro 7:10, 12; Ga 3:21). It becomes life-giving through Christ's righteous obedience to it (2Co 3:6).
The Pulpit Commentary
If the wicked restore the pledge. In Eze_18:7, Eze_18:12, Eze_18:16, this and its opposite had been grouped with other forms of good and evil. Here it stands out in solitary preeminence. The reason may possibly be found in the fact that a time of exile and suffering was likely to make the sin, which the penitent thus showed that he had renounced, a specially common one. The starving man pledged his garment or his tools for the loan of money or of food at a price far below its value. There was a real self-sacrifice, a proof of the power of the faith that worketh by love, when the creditor restored it. The primary duty, when a man turned from evil, was, as far as in him lay, to overcome his besetting sin and make restitution for the past. Compare the words of the Baptist (Luk_3:12-14), and those of Zacchaeus (Luk_19:8). The statutes of life. The words are used as in Eze_20:11 and Le Eze_18:5, on the assumption that, if a man kept the statutes, he should (in the highest sense of the word) live in them. It was reserved for the fuller illumination of St. Paul, taught by a representative experience to proclaim the higher truth that the Law, ordained for life, was yet the minister of condemnation and death unless there was something higher than itself to complete the work which it could only begin (Rom_7:10; Rom_8:3; comp. also Heb_7:19).
If the wicked restore the pledge. In Eze_18:7, Eze_18:12, Eze_18:16, this and its opposite had been grouped with other forms of good and evil. Here it stands out in solitary preeminence. The reason may possibly be found in the fact that a time of exile and suffering was likely to make the sin, which the penitent thus showed that he had renounced, a specially common one. The starving man pledged his garment or his tools for the loan of money or of food at a price far below its value. There was a real self-sacrifice, a proof of the power of the faith that worketh by love, when the creditor restored it. The primary duty, when a man turned from evil, was, as far as in him lay, to overcome his besetting sin and make restitution for the past. Compare the words of the Baptist (Luk_3:12-14), and those of Zacchaeus (Luk_19:8). The statutes of life. The words are used as in Eze_20:11 and Le Eze_18:5, on the assumption that, if a man kept the statutes, he should (in the highest sense of the word) live in them. It was reserved for the fuller illumination of St. Paul, taught by a representative experience to proclaim the higher truth that the Law, ordained for life, was yet the minister of condemnation and death unless there was something higher than itself to complete the work which it could only begin (Rom_7:10; Rom_8:3; comp. also Heb_7:19).
16None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live.
17Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal.
Jamieson-Fausset-Brown
17. The way of the Lord--The Lord's way of dealing in His moral government.
17. The way of the Lord--The Lord's way of dealing in His moral government.
The Pulpit Commentary
The way of the Lord is not equal. The prophet now proclaims what he had been taught, perhaps then, without proclaiming it, in Eze_18:25-30. Men are dealt with by the Divine Judge, not as their fathers have Been before them, not even as they themselves have been in times past, but exactly as they are. Where could there be a more perfect rule of equity? The question how far Ezekiel thinks of the judgment itself as final, whether there is the possibility of repentance and pardon after it has fallen, and during its continuance, is not directly answered. He is speaking, we must remember, of a judgment on this side the grave, and therefore what we call the problems of eschatology were not before him. But the language of the document which lies at the basis of his theology (Le 26:41) asserts that if men repented and, "accepted" their earthly punishment, then Jehovah would remember his covenant, and would not destroy them utterly. And his own language as to Sodom and Samaria (Eze_16:53) indicates a leaning to the wider hope. If the problems of the unseen world had been brought before him, we may believe that he would have dealt with them as with those with which he actually came in contact, and that there also his words would have been, "O house of Israel, O sons of men, are not my ways equal? are not your ways unequal?"
The way of the Lord is not equal. The prophet now proclaims what he had been taught, perhaps then, without proclaiming it, in Eze_18:25-30. Men are dealt with by the Divine Judge, not as their fathers have Been before them, not even as they themselves have been in times past, but exactly as they are. Where could there be a more perfect rule of equity? The question how far Ezekiel thinks of the judgment itself as final, whether there is the possibility of repentance and pardon after it has fallen, and during its continuance, is not directly answered. He is speaking, we must remember, of a judgment on this side the grave, and therefore what we call the problems of eschatology were not before him. But the language of the document which lies at the basis of his theology (Le 26:41) asserts that if men repented and, "accepted" their earthly punishment, then Jehovah would remember his covenant, and would not destroy them utterly. And his own language as to Sodom and Samaria (Eze_16:53) indicates a leaning to the wider hope. If the problems of the unseen world had been brought before him, we may believe that he would have dealt with them as with those with which he actually came in contact, and that there also his words would have been, "O house of Israel, O sons of men, are not my ways equal? are not your ways unequal?"
18When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby.
19But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby.
20Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.
One That Had Escaped Brings News of Jerusalem's Fall
21And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.
Jamieson-Fausset-Brown
21. twelfth year ... tenth month--a year and a half after the capture of the city (Jr 39:2; 52:5, 6), in the eleventh year and fourth month. The one who escaped (as foretold, Eze 24:26) may have been so long on the road through fear of entering the enemy's country [Henderson]; or, the singular is used for the plural in a collective sense, "the escaped remnant." Compare similar phrases, "the escaped of Moab," Is 15:9; "He that escapeth of them," Am 9:1. Naturally the reopening of the prophet's mouth for consolation would be deferred till the number of the escaped remnant was complete: the removal of such a large number would easily have occupied seventeen or eighteen months.
21. twelfth year ... tenth month--a year and a half after the capture of the city (Jr 39:2; 52:5, 6), in the eleventh year and fourth month. The one who escaped (as foretold, Eze 24:26) may have been so long on the road through fear of entering the enemy's country [Henderson]; or, the singular is used for the plural in a collective sense, "the escaped remnant." Compare similar phrases, "the escaped of Moab," Is 15:9; "He that escapeth of them," Am 9:1. Naturally the reopening of the prophet's mouth for consolation would be deferred till the number of the escaped remnant was complete: the removal of such a large number would easily have occupied seventeen or eighteen months.
The Pulpit Commentary
In the twelfth year, etc. The capture of Jerusalem took place in the fourth month of the eleventh year (Jer_39:2; Jer_52:6) from the captivity of Jehoiachin and the beginning of Zedekiah's reign. Are we to assume some error of transcription? or is it within the limits of probability that eighteen months would pass without any direct communication from Jerusalem of what had passed there? There is, I conceive, nothing improbable in what is stated. The exiles of Tel-Ahib were not on the high-roads of commerce or of war. All previous communications were cut off by the presence of the Chaldean armies. In the words, one that had escaped, the prophet clearly referred to the intimation given him at the time of his wife's death (Eze_24:26). When the fugitive entered he saw that the hour had at last come. One would give much to know who the fugitive was, but we can only conjecture. Had Baruch been sent by Jeremiah to bear the tidings to his brother prophet? Such a mission would have been a fulfillment of Jer_45:5. A later tradition ascribes to Baruch a prominent part as a teacher among the exiles of Babylon (Bar. 1:2) shortly after the destruction of Jerusalem.
In the twelfth year, etc. The capture of Jerusalem took place in the fourth month of the eleventh year (Jer_39:2; Jer_52:6) from the captivity of Jehoiachin and the beginning of Zedekiah's reign. Are we to assume some error of transcription? or is it within the limits of probability that eighteen months would pass without any direct communication from Jerusalem of what had passed there? There is, I conceive, nothing improbable in what is stated. The exiles of Tel-Ahib were not on the high-roads of commerce or of war. All previous communications were cut off by the presence of the Chaldean armies. In the words, one that had escaped, the prophet clearly referred to the intimation given him at the time of his wife's death (Eze_24:26). When the fugitive entered he saw that the hour had at last come. One would give much to know who the fugitive was, but we can only conjecture. Had Baruch been sent by Jeremiah to bear the tidings to his brother prophet? Such a mission would have been a fulfillment of Jer_45:5. A later tradition ascribes to Baruch a prominent part as a teacher among the exiles of Babylon (Bar. 1:2) shortly after the destruction of Jerusalem.
22Now the hand of the LORD was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb.
Jamieson-Fausset-Brown
22. in the evening--(see on Eze 33:2). Thus the capture of Jerusalem was known to Ezekiel by revelation before the messenger came.
my mouth ... no more dumb--that is, to my countrymen; as foretold (Eze 24:27), He spake (Eze 33:2-20) in the evening before the tidings came.
22. in the evening--(see on Eze 33:2). Thus the capture of Jerusalem was known to Ezekiel by revelation before the messenger came.
my mouth ... no more dumb--that is, to my countrymen; as foretold (Eze 24:27), He spake (Eze 33:2-20) in the evening before the tidings came.
The Pulpit Commentary
Now the hand of the Lord. When the messenger arrived he found the prophet in a state of ecstasy. This was in the evening. In that prophetic ecstasy his mouth was opened, and the long silence broken, and though he had not heard the message with his outward ears, he had taken, as it were, that message as his text. It was not till his discourse was ended, and the morning came, that he himself heard the terrible tidings from the lips of the messenger. Then a change came over him. He was no more dumb. The long silence was broken. Had the silence lasted, we ask, from Eze_3:26 onward? Had the whole intervening period been one of simply symbolic action, and of written but unspoken prophecies? The words at first suggest that conclusion; but it is traveled by the facts; by the commands of Eze_12:10, Eze_12:23; by the order to "prophesy" in Eze_13:2; by the message to speak unto the elders in Eze_14:4; by the question, "Doth he not speak parables?" of Eze_20:49. I infer, therefore, that, though the silence had been dominant, it had not been unbroken. To some, at least, a message had been spoken. Others may have been allowed to read the written prophecies. The death of the prophet's wife tended, probably, to the continuance of the silence, and it seems a legitimate inference from Eze_24:27 that it had continued from that date onward.
Now the hand of the Lord. When the messenger arrived he found the prophet in a state of ecstasy. This was in the evening. In that prophetic ecstasy his mouth was opened, and the long silence broken, and though he had not heard the message with his outward ears, he had taken, as it were, that message as his text. It was not till his discourse was ended, and the morning came, that he himself heard the terrible tidings from the lips of the messenger. Then a change came over him. He was no more dumb. The long silence was broken. Had the silence lasted, we ask, from Eze_3:26 onward? Had the whole intervening period been one of simply symbolic action, and of written but unspoken prophecies? The words at first suggest that conclusion; but it is traveled by the facts; by the commands of Eze_12:10, Eze_12:23; by the order to "prophesy" in Eze_13:2; by the message to speak unto the elders in Eze_14:4; by the question, "Doth he not speak parables?" of Eze_20:49. I infer, therefore, that, though the silence had been dominant, it had not been unbroken. To some, at least, a message had been spoken. Others may have been allowed to read the written prophecies. The death of the prophet's wife tended, probably, to the continuance of the silence, and it seems a legitimate inference from Eze_24:27 that it had continued from that date onward.
23Then the word of the LORD came unto me, saying,
24Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance.
Jamieson-Fausset-Brown
24. they that inhabit ... wastes of ... Israel--marking the blindness of the fraction of Jews under Gedaliah who, though dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance.
Abraham was one ... but we are many--If God gave the land for an inheritance to Abraham, who was but one (Is 51:2), much more it is given to us, who, though reduced, are still many. If he, with 318 servants, was able to defend himself amid so many foes, much more shall we, so much more numerous, retain our own. The grant of the land was not for his sole use, but for his numerous posterity.
inherited the land--not actually possessed it (Ac 7:5), but had the right of dwelling and pasturing his flocks in it [Grotius]. The Jews boasted similarly of their Abrahamic descent in Mt 3:9 and Joh 8:39.
24. they that inhabit ... wastes of ... Israel--marking the blindness of the fraction of Jews under Gedaliah who, though dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance.
Abraham was one ... but we are many--If God gave the land for an inheritance to Abraham, who was but one (Is 51:2), much more it is given to us, who, though reduced, are still many. If he, with 318 servants, was able to defend himself amid so many foes, much more shall we, so much more numerous, retain our own. The grant of the land was not for his sole use, but for his numerous posterity.
inherited the land--not actually possessed it (Ac 7:5), but had the right of dwelling and pasturing his flocks in it [Grotius]. The Jews boasted similarly of their Abrahamic descent in Mt 3:9 and Joh 8:39.
The Pulpit Commentary
They that inhabit thou wastes of the land. The utterance that follows was probably the direct result of what Ezekiel heard from the messenger. He it was who reported the boastful claims of those who had been left in the land by the Chaldean armies—the "bad figs" of Jeremiah's parable, the least worthy representatives of the seed of Abraham. the assassins of Gedaliah (Jer_41:1, Jer_41:2), who in these "waste places," the dens and eaves in which they found a refuge, led the lives of outlaws and bandits. The very words of their boast are reproduced: "Abraham, when he was yet but one, received the premise of inheritance. We are comparatively many, and are left as the true seed of Abraham (comp. Mat_3:9). The land is ours, and we will take possession of the estates of the exiles."
They that inhabit thou wastes of the land. The utterance that follows was probably the direct result of what Ezekiel heard from the messenger. He it was who reported the boastful claims of those who had been left in the land by the Chaldean armies—the "bad figs" of Jeremiah's parable, the least worthy representatives of the seed of Abraham. the assassins of Gedaliah (Jer_41:1, Jer_41:2), who in these "waste places," the dens and eaves in which they found a refuge, led the lives of outlaws and bandits. The very words of their boast are reproduced: "Abraham, when he was yet but one, received the premise of inheritance. We are comparatively many, and are left as the true seed of Abraham (comp. Mat_3:9). The land is ours, and we will take possession of the estates of the exiles."
25Wherefore say unto them, Thus saith the Lord GOD; Ye eat with the blood, and lift up your eyes toward your idols, and shed blood: and shall ye possess the land?
Jamieson-Fausset-Brown
25. eat with the blood--in opposition to the law (Le 19:26; compare Ge 9:4). They did so as an idolatrous rite.
25. eat with the blood--in opposition to the law (Le 19:26; compare Ge 9:4). They did so as an idolatrous rite.
The Pulpit Commentary
Ye eat with the blood. It is characteristic of Ezekiel that the first offence which he names with horror should be a sin against a positive commandment. He felt, as it were, a sense of loathing at what seemed to him a descent into the worst form of pollution, forbidden, not to the Jews only (Le Eze_17:10; Eze_19:1-14 :26; Deu_12:16), but to mankind (Gen_9:4); compare the scene in 1Sa_14:32. The same feeling shows itself in Zec_9:7 and Act_15:20, Act_15:29. The prohibition of blood took its place, in later Judaism, as among the precepts of Noah, which were binding even on the proselytes of the gate, upon whom, as distinct from the proselytes of righteousness, the rite of circumcision was not enforced; and as such were accepted by the council at Jerusalem, as binding also among Christian converts. Not for such as these was the inheritance of Israel, and the prophet asks indignantly, after naming yet more hateful offenses, Shall ye possess the land?
Ye eat with the blood. It is characteristic of Ezekiel that the first offence which he names with horror should be a sin against a positive commandment. He felt, as it were, a sense of loathing at what seemed to him a descent into the worst form of pollution, forbidden, not to the Jews only (Le Eze_17:10; Eze_19:1-14 :26; Deu_12:16), but to mankind (Gen_9:4); compare the scene in 1Sa_14:32. The same feeling shows itself in Zec_9:7 and Act_15:20, Act_15:29. The prohibition of blood took its place, in later Judaism, as among the precepts of Noah, which were binding even on the proselytes of the gate, upon whom, as distinct from the proselytes of righteousness, the rite of circumcision was not enforced; and as such were accepted by the council at Jerusalem, as binding also among Christian converts. Not for such as these was the inheritance of Israel, and the prophet asks indignantly, after naming yet more hateful offenses, Shall ye possess the land?
26Ye stand upon your sword, ye work abomination, and ye defile every one his neighbour’s wife: and shall ye possess the land?
Jamieson-Fausset-Brown
26. Ye stand upon your sword--Your dependence is, not on right and equity, but on force and arms.
every one--Scarcely anyone refrains from adultery.
26. Ye stand upon your sword--Your dependence is, not on right and equity, but on force and arms.
every one--Scarcely anyone refrains from adultery.
The Pulpit Commentary
Ye stand upon your sword. The words point to the open assertion of the law that might is right. Men relied on the sword, and on that only, for their support. Assassinations, as in Jer_41:1-18; were, so to speak, as the order of the day. Ye work abomination. The noun, Ezekiel's ever-recurring word, indicates both the act of idolatry and the foul orgiastic rites that accompanied it. The verb, curiously enough, has the feminine suffix. Was it used intentionally, either as pointing to the prominence of women in those rites (Jer_44:15), or to the degrading vices which involved the loss of true manhood (2Ki_23:7)? So some have thought; but I agree with Keil, Smend, and others, in seeing only an error of transcription. Once more, after heaping up his accusations, Ezekiel asks the question, "Shall ye possess the land?" "Are you the seed of Abraham?"
Ye stand upon your sword. The words point to the open assertion of the law that might is right. Men relied on the sword, and on that only, for their support. Assassinations, as in Jer_41:1-18; were, so to speak, as the order of the day. Ye work abomination. The noun, Ezekiel's ever-recurring word, indicates both the act of idolatry and the foul orgiastic rites that accompanied it. The verb, curiously enough, has the feminine suffix. Was it used intentionally, either as pointing to the prominence of women in those rites (Jer_44:15), or to the degrading vices which involved the loss of true manhood (2Ki_23:7)? So some have thought; but I agree with Keil, Smend, and others, in seeing only an error of transcription. Once more, after heaping up his accusations, Ezekiel asks the question, "Shall ye possess the land?" "Are you the seed of Abraham?"
27Say thou thus unto them, Thus saith the Lord GOD; As I live, surely they that are in the wastes shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the forts and in the caves shall die of the pestilence.
Jamieson-Fausset-Brown
27. shall fall by the sword--The very object of their confidence would be the instrument of their destruction. Thinking to "stand" by it, by it they shall "fall." Just retribution! Some fell by the sword of Ishmael; others by the Chaldeans in revenge for the murder of Gedaliah (Jr 40:1-44:30).
caves--(Jud 6:2; 1Sa 13:6). In the hilly parts of Judea there were caves almost inaccessible, as having only crooked and extremely narrow paths of ascent, with rock in front stretching down into the valleys beneath perpendicularly [Josephus, Wars of the Jews, 1.16.4].
27. shall fall by the sword--The very object of their confidence would be the instrument of their destruction. Thinking to "stand" by it, by it they shall "fall." Just retribution! Some fell by the sword of Ishmael; others by the Chaldeans in revenge for the murder of Gedaliah (Jr 40:1-44:30).
caves--(Jud 6:2; 1Sa 13:6). In the hilly parts of Judea there were caves almost inaccessible, as having only crooked and extremely narrow paths of ascent, with rock in front stretching down into the valleys beneath perpendicularly [Josephus, Wars of the Jews, 1.16.4].
The Pulpit Commentary
They that are in the wastes. The words paint, with a terrible vividness, what was passing in Ezekiel's fatherland. Did the fugitives of Judah seek the open country? they were exposed to the sword of the Chaldeans or of marauding outlaws. Did they seek safety in fortresses or caves? they were exposed, crowded together as they were under the worst possible conditions, to the ravages of pestilence.
They that are in the wastes. The words paint, with a terrible vividness, what was passing in Ezekiel's fatherland. Did the fugitives of Judah seek the open country? they were exposed to the sword of the Chaldeans or of marauding outlaws. Did they seek safety in fortresses or caves? they were exposed, crowded together as they were under the worst possible conditions, to the ravages of pestilence.
28For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through.
Jamieson-Fausset-Brown
28. most desolate--(Jr 4:27; 12:11).
none ... pass through--from fear of wild beasts and pestilence [Grotius].
28. most desolate--(Jr 4:27; 12:11).
none ... pass through--from fear of wild beasts and pestilence [Grotius].
29Then shall they know that I am the LORD, when I have laid the land most desolate because of all their abominations which they have committed.
The People Hear Ezekiel as a Song
30Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD.
Jamieson-Fausset-Brown
30. Not only the remnant in Judea, but those at the Chebar, though less flagrantly, betrayed the same unbelieving spirit.
talking against thee--Though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly spirit, his peculiarities of manner and his enigmatical style (Eze 20:49); making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; but God's word speaks of things as they really are, not as they appear.
by the walls--in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation.
in the doors--privately.
what is the word--Their motive was curiosity, seeking pastime and gratification of the ear (2Ti 4:3); not reformation of the heart. Compare Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it (Jr 42:1-43:13).
30. Not only the remnant in Judea, but those at the Chebar, though less flagrantly, betrayed the same unbelieving spirit.
talking against thee--Though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly spirit, his peculiarities of manner and his enigmatical style (Eze 20:49); making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; but God's word speaks of things as they really are, not as they appear.
by the walls--in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation.
in the doors--privately.
what is the word--Their motive was curiosity, seeking pastime and gratification of the ear (2Ti 4:3); not reformation of the heart. Compare Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it (Jr 42:1-43:13).
The Pulpit Commentary
The children of thy people. The words, like those of Eze_14:1 and Eze_20:1, Eze_20:49, throw light on the prophet's relations to his people. Now that the long silence was broken, and the prophet spoke with greater freedom than he had ever done before, he acquired a fresh notoriety. The character of his last utterance, vindicating, as it might seem, the claim of the exiles to "possess the land," as against that of the remnant "in the wastes," may even have made him popular. The Authorized Version against is misleading; read, with the margin and the Revised Version, about. There was for the time no open hostility. They talked much, in places of private or public resort, of the prophet's new action. Each invited his neighbor to go and hear the prophet as he spake to them his message from Jehovah. And they came as the people cometh, in crowds, even as my people, the people of Jehovah, with reverent gestures and listening eagerly. Never before, we may well believe, had the prophet had so large or so promising a congregation. But he was taught to look below the surface and to read their thoughts, and there he read, as preachers of all ages have too often read after him, that they were hearers, and not doers (Mat_7:24-27; Jas_1:23-25). In words they showed much love (the LXX. gives "falsehood"), spoke pleasant things, but the root-evil, the besetting sin, was still there. Their heart went after their covetousness (camp. Mat_13:22; 2Ti_4:10).
The children of thy people. The words, like those of Eze_14:1 and Eze_20:1, Eze_20:49, throw light on the prophet's relations to his people. Now that the long silence was broken, and the prophet spoke with greater freedom than he had ever done before, he acquired a fresh notoriety. The character of his last utterance, vindicating, as it might seem, the claim of the exiles to "possess the land," as against that of the remnant "in the wastes," may even have made him popular. The Authorized Version against is misleading; read, with the margin and the Revised Version, about. There was for the time no open hostility. They talked much, in places of private or public resort, of the prophet's new action. Each invited his neighbor to go and hear the prophet as he spake to them his message from Jehovah. And they came as the people cometh, in crowds, even as my people, the people of Jehovah, with reverent gestures and listening eagerly. Never before, we may well believe, had the prophet had so large or so promising a congregation. But he was taught to look below the surface and to read their thoughts, and there he read, as preachers of all ages have too often read after him, that they were hearers, and not doers (Mat_7:24-27; Jas_1:23-25). In words they showed much love (the LXX. gives "falsehood"), spoke pleasant things, but the root-evil, the besetting sin, was still there. Their heart went after their covetousness (camp. Mat_13:22; 2Ti_4:10).
31And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness.
Jamieson-Fausset-Brown
31. as the people cometh--that is, in crowds, as disciples flock to their teacher.
sit before thee--on lower seats at thy feet, according to the Jewish custom of pupils (De 33:3; 2Ki 4:38; Lu 10:39; Ac 22:3).
as my people--though they are not.
hear ... not do--(Mt 13:20, 21; Jas 1:23, 24).
they show much love--literally, "make love," that is, act the part of lovers. Profess love to the Lord (Mt 7:21). Gesenius translates, according to Arabic idiom, "They do the delights of God," that is, all that is agreeable to God. Vulgate translates, "They turn thy words into a song of their mouths."
heart goeth after ... covetousness--the grand rival to the love of God; therefore called "idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's affection from the Creator to the creature (Mt 13:22; Ep 5:5; 1Ti 6:10).
31. as the people cometh--that is, in crowds, as disciples flock to their teacher.
sit before thee--on lower seats at thy feet, according to the Jewish custom of pupils (De 33:3; 2Ki 4:38; Lu 10:39; Ac 22:3).
as my people--though they are not.
hear ... not do--(Mt 13:20, 21; Jas 1:23, 24).
they show much love--literally, "make love," that is, act the part of lovers. Profess love to the Lord (Mt 7:21). Gesenius translates, according to Arabic idiom, "They do the delights of God," that is, all that is agreeable to God. Vulgate translates, "They turn thy words into a song of their mouths."
heart goeth after ... covetousness--the grand rival to the love of God; therefore called "idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's affection from the Creator to the creature (Mt 13:22; Ep 5:5; 1Ti 6:10).
32And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.
Jamieson-Fausset-Brown
32. very lovely song--literally, a "song of loves": a lover's song. They praise thy eloquence, but care not for the subject of it as a real and personal thing; just as many do in the modern church [Jerome].
play well on an instrument--Hebrew singers accompanied the "voice" with the harp.
32. very lovely song--literally, a "song of loves": a lover's song. They praise thy eloquence, but care not for the subject of it as a real and personal thing; just as many do in the modern church [Jerome].
play well on an instrument--Hebrew singers accompanied the "voice" with the harp.
The Pulpit Commentary
A very lovely song; literally, a song of love, an erotic idyll, the word being the same as in Eze_33:31. Yet this was the meaning of the large gathering. They came to hear the prophet, as they would to hear a hired singer at a banquet, like those of Amo_6:5. The prophet's words passed over them and left no lasting impression. All that they sought was the momentary tickling of the sense. The words receive a special significance from Psa_137:3. The Jewish exiles were famous among their conquerors for the minstrel's art. The nobler singers refused to "sing the songs of Zion in a strange land;" others, it may be, were not so scrupulous. Had the prophet seen his people gather to listen to such a singer? Were they better occupied when they were listening to his message from Jehovah.
A very lovely song; literally, a song of love, an erotic idyll, the word being the same as in Eze_33:31. Yet this was the meaning of the large gathering. They came to hear the prophet, as they would to hear a hired singer at a banquet, like those of Amo_6:5. The prophet's words passed over them and left no lasting impression. All that they sought was the momentary tickling of the sense. The words receive a special significance from Psa_137:3. The Jewish exiles were famous among their conquerors for the minstrel's art. The nobler singers refused to "sing the songs of Zion in a strange land;" others, it may be, were not so scrupulous. Had the prophet seen his people gather to listen to such a singer? Were they better occupied when they were listening to his message from Jehovah.
33And when this cometh to pass, (lo, it will come,) then shall they know that a prophet hath been among them.
Jamieson-Fausset-Brown
33. when this cometh to pass--when My predictions are verified.
lo, it will come--rather, "lo it is come" (see Eze 33:22).
know--experimentally, and to their cost.
33. when this cometh to pass--when My predictions are verified.
lo, it will come--rather, "lo it is come" (see Eze 33:22).
know--experimentally, and to their cost.
The Pulpit Commentary
When this cometh to pass. The words can scarcely refer to the immediately preceding predictions in Eze_33:27, Eze_33:28, which were primarily addressed to "the people in the waste places," the remnant left in Judah, and we have to go back to the wider, more general teaching of Eze_33:10-20. That was the prophet's message of judgment, his call to repentance. When the judgment should come, as it surely would, then they would know, in the bitterness of self-condemnation, that they had been listening, not to a hireling singer, but to a prophet of Jehovah.
When this cometh to pass. The words can scarcely refer to the immediately preceding predictions in Eze_33:27, Eze_33:28, which were primarily addressed to "the people in the waste places," the remnant left in Judah, and we have to go back to the wider, more general teaching of Eze_33:10-20. That was the prophet's message of judgment, his call to repentance. When the judgment should come, as it surely would, then they would know, in the bitterness of self-condemnation, that they had been listening, not to a hireling singer, but to a prophet of Jehovah.
THE HOLY BIBLE
Ezekiel
Chapter 33
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT