Ezekiel 33:32 Kommentar

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.

(Verse 30 onwards) And you, son of man, the children of your people speak of you beside the walls and in the doors of the houses, and they say to one another, each to his brother, 'Come, and hear what is the word that comes forth from the Lord.' And they come to you as the people usually come, and they sit before you as my people, and they hear your words, but they do not do them, for they show my words of their mouth in song, and their heart follows their covetousness. Indeed, you are to them like a very lovely song that is sung with a beautiful and sweet sound, and they hear your words but do not do them. And when this comes to pass, behold, it comes; they shall know that a prophet has been among them. It follows: On the same day and at the same time, that is, in the twelfth year, the tenth month, on the fifth day of the month, when he who had fled from Jerusalem came and when the prophet spoke to those who were in the land of Judah, and they promised themselves the hope of eternal possession, and the prophet commands him to say to the people who reside in Babylon and live with him, and to accuse them of deceitful plots who desire to hear the words of the prophet, not for the salvation of their souls, but for the pleasure of their ears. These people were sitting near the walls and at the doorways of houses, not at all desiring to enter into the understanding of the prophets; but they encourage one another and say: Come, let us hear what word is coming forth from the Lord; and thus they come as a people who enter the Church of God, and sit before you, my people, who claim to be mine, and do not want to do what they have heard. They seem to me to be like those who are entertained by theatrical songs: they listen to either tragedies or comedies, and there they revel with delight: so that when they have gone out from you, they repeat and sing them, and deceive themselves with sweet sounds. And they will listen, he says, to your words and not do them. Such are many in the Churches today, who say: Come let us hear him and him, rolling his words with marvelous eloquence of his preaching: they stir up applause, and shout, and wave their hands, and those things which they had neglected in their actions, once they realize that he has come (for it is necessary that what the prophet of God pronounces in his word should come to pass), then they will begin to approve and know that all the things they had heard were not the words of a man, but of the Lord, who spoke through the prophet and the man of the church.

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 a very lovely song - They admired the fine voice and correct delivery of the prophet; this was their religion, and this is the whole of the religion of thousands to the present day; for never were itching ears so multiplied as now.

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).

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.