Ezekiel 33:11 Komentář

The prophet has now come off his circuit, which he went as judge, in God's name, to try and pass sentence upon the neighbouring nations, and, having finished with them, and read them all their doom, in the eight chapters foregoing, he now returns to the children of his people, and receives further instructions what to say to them. I. He must let them know what office he was in among them as a prophet, that he was a watchman, and had received a charge concerning them, for which he was accountable (Eze 33:1-9). The substance of this we had before, Eze 3:17, etc. II. He must let them know upon what terms they stand with God, that they are upon their trial, upon their good behaviour, that if a wicked man repent he shall not perish, but that if a righteous man apostatize he shall perish (Eze 33:10-20). III. Here is a particular message sent to those who yet remained in the land of Israel, and (which is very strange) grew secure there, and confident that they should take root there again, to tell them that their hopes would fail them because they persisted in their sins (Eze 33:21-29). IV. Here is a rebuke to those who personally attended Ezekiel's ministry, but were not sincere in their professions of devotion (Eze 33:30-33).

INTRODUCTION TO EZEKIEL 33 This chapter treats of the prophet's duty, and the people's sins; contains a vindication of the justice of God; a threatening of destruction to those who remained in the land after the taking of the city; and a detection of the hypocrisy of the prophet's hearers. The duty of a watchman in general is declared, Eze 33:1, an application of this to the prophet, Eze 33:7, the sum of whose business is to warn the wicked man of his wickedness; and the consequence of doing, or not doing it, is expressed, Eze 33:8, an objection of the people, and the prophet's answer to it, Eze 33:10, who is bid to acquaint them, that a righteous man trusting to his righteousness, and sinning, should not live; and that a sinner repenting of his sins should not die, Eze 33:12, the people's charge of inequality in the ways of God is retorted upon them, and removed from the Lord, and proved against them, Eze 33:17, then follows a prophecy, delivered out after the news was brought of the taking of the city, threatening with ruin those that remained in the land, confident of safety, and that for their sins, which are particularly enumerated, Eze 33:21, and the chapter is closed with a discovery of the hypocrisy of those that attended the prophet's ministry, Eze 33:30.

Therefore, thou son of man, say unto the children of thy people,.... See Gill on Eze 33:2. The purport of what the prophet is bid to say in this and some following verses is, that the righteousness of a man that trusts in it, he sinning and not repenting, shall not save him; and that the wickedness of a repenting sinner shall not damn him: the righteousness of the righteous shall not deliver him in the day of his transgression; this must be understood, not of a truly righteous man, or of the righteousness of Christ, by which such an one is made so; for that righteousness does deliver those to whom it is imputed, from sin and the condemnation of it, even in the day of his transgression, which is every day of his life; for there is not a just man that does good, and sinneth not; and in the day when his sin is shown him, and he is convinced of it, this removes the guilt of it; and in the day it will be sought for, or he may be charged with it, and when the sins of others will be brought to an account, the righteousness by which he is justified will deliver him from avenging justice; from the curse of the law; from the wrath of God; from eternal death, and everlasting damnation; but this is to be interpreted of one that is not truly righteous, and of a man's own righteousness; and which he trusts to, as is afterwards expressed; and may and does turn from: this can never deliver a man in the day of his transgression from the guilt and condemnation of it; for a man's own righteousness is but what he ought to do; and, was it ever so perfect, yet, should he commit one single sin, it would not justify him from it, or deliver him from the curse of the law and wrath of God due unto it: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; when he is truly convinced of his sin, and the evil of it; is heartily sorry for it, after a godly sort; ingenuously confesses it, and departs from it; applies to Christ, to his blood and righteousness, for pardon and acceptance; though his wickedness has been ever so great, or attended with ever such aggravating circumstances, yet it shall not damn him; or he shall not fall by it into hell and everlasting perdition; but shall be saved in the Lord with an everlasting salvation: neither shall the righteous be able to live for his righteousness in the day that he sinneth; he cannot live by it, nor for it; as it cannot justify him, it cannot save him, or bring him to heaven, or entitle him to eternal life; he is not able to live comfortably now; when his sin is charged upon him, his righteousness will not relieve him; and much less will he be able to live happily hereafter; he must and will die in his sins, being found in them, for anything his own righteousness can do for him: this is the same with the former clause, and is repeated in different words for the confirmation of it; self-righteous persons not being easily convinced of the truth of these things.

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, "As I live, says the Lord, I desire not the death of the sinner, but rather his repentance;" [Ezekiel 33:11] adding, moreover, this gracious declaration, "Repent, O house of Israel, of your iniquity." [Ezekiel 18:30] Say to the children of my people, Though your sins reach from earth to heaven, and though they be redder than scarlet, and blacker than sack-cloth, yet if you turn to me with your whole heart, and say, Father! I will listen to you, as to a holy people. [2 Chronicles 7:14] And in another place He speaks thus: "Wash you and become clean; put away the wickedness of your souls from before my eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if you be willing and obey me, you shall eat the good of the land; but if you refuse, and will not hearken unto me, the sword shall devour you, for the mouth of the Lord has spoken these things." [Isaiah 1:16-20] Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].

Come now, you tightrope walker, walking on a tightrope of purity and chastity and every sort of sexual asceticism, you who, on the slender cord of a discipline like this, far from the path of truth, advance with reluctant feet, balancing the flesh by the spirit, moderating your desires by the faith, guarding your eyes through fear, why do you watch your step so anxiously?

Having considered God’s generosity, we pray next for his indulgence. For of what benefit is food if, in reality, we are bent on it like a bull on his victim? Our Lord knew that he alone was without sin. Therefore he taught us to say in prayer, “Forgive us our trespasses.” A prayer for pardon is an acknowledgment of sin, since one who asks for pardon confesses guilt. Thus, too, repentance is shown to be acceptable to God, because God wills this rather than the death of the sinner.

He who has thus satisfied God, who by repentance for his deed, who by shame for his sin has conceived more of both virtue and faith from the very sorrow for his lapsing, after being heard and aided by the Lord, will cause the church to rejoice, which he recently had saddened, and will merit not only the pardon of God but a crown.

How then is he good and merciful and full of loving kindness to humankind? Even here he is merciful, and he shows in these things the greatness of his lovingkindness. For he shows us these terrors, that through being constrained by them we may be awakened to the desire of the kingdom.

Nothing makes God so angry as when people from despair of better things cleave to those which are worse; and indeed this despair in itself is a sign of unbelief. One who despairs of salvation can have no expectation of a judgment to come.

(Versed 10ff.) Therefore, son of man, speak to the house of Israel and say to them: 'Our transgressions and sins are upon us, and we waste away because of them. How then can we live?' Say to them: 'As surely as I live, declares the Lord God, I take no pleasure in the death of the wicked, but rather that the wicked turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?' And you, son of man, say to your people: 'The righteousness of the righteous man will not save him when he disobeys, and the wickedness of the wicked man will not cause him to stumble when he turns from it. The righteous man cannot live by his righteousness when he sins.' Even if I say to the just, that he shall surely live; and relying on his justice he commits iniquity, all his justices shall be forgotten, and in his iniquity which he has wrought, he shall die. But if I shall say to the wicked: Thou shalt surely die; and he does penance for his sin, and does judgment and justice, and if he restore the pledge, and render what he had robbed, and walk in the commandments of life, and do no unjust thing, he shall surely live, and shall not die. All sins ((Vulg. adds of him)), which he has committed, shall not be imputed to him: for judgment and justice he has done, he shall live: And the children of your people have said: The way of the Lord is not equal, whereas their way is unjust. When the just turns himself away from his justice, and commits iniquity, he shall die therein: in the same manner, when the wicked turns himself away from his wickedness, and does judgment and justice, he shall live therein. And you say: The way of the Lord is not right. Each one I will judge according to his ways, o house of Israel. If we read negligentl, the same prophecy seems to us which is said above, in which it is said: Do I desire the death of the wicked, saith the Lord God, and not that he should be converted from his ways, and live? (Ezek. XVIII, 23). And in the end of the same prophecy: Return ye, and turn yourselves from all your impieties, and there shall not be iniquity that may be your ruin (Ibid., 8). For there, indeed, a conversation is had with those who desire to do penance and to expiate their sins with justice, so that they may convert with confidence and perform penance with a full heart. But here, He speaks to those who, due to the magnitude of their sins, or rather their impieties, despair of salvation and say: Our iniquities and sins are upon us, and we waste away in them. How then can we live? And the meaning is: Since death has once been proposed to us and no medicine can restore health to our wounds, why must we labor and be consumed in vain, and not transact this present life in despair, so that at least we may enjoy it, since we have lost the future life? To whom God responds, that he does not want the death of the wicked, but that they should turn back and live. And he addresses a apostrophe to the despairing wicked: Turn away from your wicked ways. And so that we may know who the wicked are to whom he speaks, the following discourse demonstrates: Why should you die, O house of Israel? However, life and death in this context do not signify the common life or death shared with animals according to the natural law, but rather that which is written, I will please the Lord in the land of the living (Psalm 114:9); and, The soul that sins shall die. And with a special warning, because he was speaking to the house of Israel, he proceeds to a general discussion: that even if the just do not save their past righteousness, if they are engaged in new sins, and even if sinners or wicked people do not lose their old sins, if they correct their previous mistakes with righteous actions, God does not judge in both cases based on the past, but on the present. If I say, he says, to the righteous, you shall live, and I promise him the rewards of righteousness, and he, relying on that, sins, all his previous righteousness will be forgotten, and he will die in his present unrighteousness. My opinion has not changed, for I cannot give to the same sinner what I promised to the righteous. And if I, being a sinner and wicked, pronounce and say: Yet three days, and Nineveh shall be overthrown; and he shall repent of his sins, and amend his old error with good works, so that he may do justice and righteousness, restore the pledge, and give back the plunder, and walk in the commandments of life, and not do anything unjust: should not the life, which is Christ, live and never die, since the punishment of the sinner should not punish the righteous? This is what the divine word speaks to Jeremiah when he goes down to the potter's house and hears either the promises or the threats of God, in order to either provoke people to salvation or deter them from sin (Jer. XVIII). Hence those who say that the way of the Lord is not just are argued against because their opinion is unjust, possessed of a very evil eye, and not at all new, but of those who have passed judgment in the past. To all of whom it is shown that the sinner should not despair of salvation if he repents; nor should the righteous person place confidence in his righteousness if he negligently loses what he had earnestly sought after. We pass over those things which are clearly stated, so that we may dwell on those which are more obscure, in which the present prophecy differs from the past, and in which it speaks similar things, the comparison of both can indicate. Moreover, what it means to pass judgment and to be just, to restore a pledge, to repay robbery, to walk in the commandments of life, and other things, we have spoken of in this same prophet above.

Now this is what he actually is saying: you have entertained sin, I have pardoned you; you have done evil, I have forgiven you; you have not repented of your sins, I have excused you: did you also have to teach evil? What the Scripture implies is this: For three sins and for four, I shall not be angered against you, says the Lord.

You though, standing there, having made no decision to put yourself right—let me speak like this as though to a single person. Whoever you are, you do not want to put yourself right; what are you promising yourself?

You, I say, who are timid after being shameless, who are bashful after sinning! You who are not ashamed to sin but are ashamed to confess! You who with an evil conscience touch the holy things of God and do not fear the altar of the Lord! You who approach the hands of the priest and who come within the sight of the angels with the boldness of innocence! You who insult the divine patience! You who bring to God a polluted soul and a profane body, as if, because God is silent, he does not know! Hear what the Lord has done and then what he has said.

Now therefore, Christians, since we know from the holy Scriptures and from divine revelations how great is the grace that God dispenses to those who truly run to him for refuge and who blot out their sins through repentance, and also how, according to his promise, he rewards them with good things and neither takes vengeance according to what is just nor bring on people a punishment for their sins, let us not be in despair of our lives.

How can we imagine without grievous blasphemy that he does not generally will all men, but only some instead of all to be saved?

He wished that Adam’s transgression had not occurred. And because God knew beforehand the transgression, he commanded him beforehand not to eat of the fruit of the tree. And because he did not submit to the order, justly he was punished.

As a result, dearly beloved, it was necessary (by the designs of a secret plan) for the unchangeable God (whose will cannot be separated from his goodness) to complete by a deeper mystery the first intentions of his love. It was necessary that human beings, tricked into sin by the devil’s wickedness, should not perish in opposition to God’s plan.

At whatever age a person will do true penance for his sins and change his life for the better under the illumination of God, he will not be deprived of the gift of forgiveness.

For this reason the Lord descended so that he might save sinners, raise up the dead and bring new life to those wounded by death and to enlighten those who lay in darkness. The Lord truly came and called us to be God’s adopted children, to enter into a holy city, ever at peace, to possess a life that will endure forever, to share an incorruptible glory. Let us each strive to come to a good end after a good beginning. Let us persevere in poverty, in our pilgrimage, living in affliction and petitions to God without any shame as we continuously knock at the door.

Let us consider the grace of merciful God, and let us condemn the multitude of our own guilt. Behold, he sees sinners and endures them, tolerates those who resist, and yet daily calls them mercifully through the Gospel. He desires our confession from a pure heart, and has forgiven all that we have done wrong. He indicated this promise of mercy for us who follow, when he says through the prophet: "I do not desire the death of the sinner, but that he be converted and live."

Let your charity believe devoutly and firmly that God never abandons a person unless he is first deserted by him. Although a person may have committed serious sins once, twice and a third time, God still looks for him.

We must prepare our hearts and bodies for the battle of holy obedience to his instructions. What is not possible to us by nature, let us ask the Lord to supply by the help of his grace.

For the wickedness of the wicked shall not hurt him in the day that he turns from his wickedness. If he acts righteously and walks in the statutes of life, he shall surely live; he shall not die. None of his sins that he committed shall be remembered against him. Because he has made the decree of righteousness, he shall live by it.

We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: “As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live” (Ezekiel 33:11)? Do you not hear Him Who says: “Repent, for the Kingdom of Heaven is at hand” [Matthew 3:2]; and again: “Just so, I tell you, there is joy in heaven over one sinner who repents” [Luke 15:7, adapted]? Did He ever say to som: “Do not repent for I will not accept you,” while to others who were predestined: “But you, repent! because I knew you beforehand”? Of course not! Instead, throughout the world and in every church He shouts: “Come to Me, all who labor and are heavy laden, and I will give you rest” [Matthew 11:28]. Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - "Second Ethical Discourse"

The prophet, after having addressed several other nations, returns now to his own; previously to which he is told, as on a former occasion, the duty of a watchman, the salvation or ruin of whose soul depends on the manner in which he discharges it. An awful passage indeed; full of important instruction both to such as speak, and to such as hear, the word of God, Eze 33:1-9. The prophet is then directed what answer to make to the cavils of infidelity and impiety; and to vindicate the equity of the Divine government by declaring the general terms of acceptance with God to be (as told before, chap. 18) without respect of persons; so that the ruin of the finally impenitent must be entirely owing to themselves, Eze 33:10-20. The prophet receives the news of the destruction of Jerusalem by the Chaldeans, about a year and four months after it happened, according to the opinion of some, who have been led to this conjecture by the date given to this prophecy in the twenty-first verse, as it stands in our common Version: but some of the manuscripts of this prophet consulted by Dr. Kennicott have in this place the Eleventh year, which is probably the genuine reading. To check the vain confidence of those who expected to hold out by possessing themselves of its other fastnesses, the utter desolation of all Judea is foretold, Eze 33:21-29. Ezekiel is informed that among those that attended his instructions were a great number of hypocrites, against whom he delivers a most awful message. When the Lord is destroying these hypocrites, then shall they know that there hath been a prophet among them, Eze 33:30-33.

As I live, saith the Lord God, I have no pleasure in the death of the wicked - From this to the twentieth verse inclusive is nearly the same with Ezekiel 18, on which I wish the reader to consult the notes.

RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33) 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 Sa2 18:24-25; Kg2 9:17) are detailed first, and then the application is made to the spiritual watchman's duty (compare Isa 21:6-10; Hos 9:8; Hab 2:1). "A man of their coasts" is a man specially chosen for the office out of their whole number. So Jdg 18:2, "five men from their coasts"; also the Hebrew of Gen 47:2; implying the care needed in the choice of the watchman, the spiritual as well as the temporal (Act 1:21-22, Act 1:24-26; Ti1 5:22).

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 (Pe2 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.