Ezekiel · Chapter 33

Verses 1-6. Again the word of the Lord came unto me — “It is plain that Ezekiel uttered what is contained in this chapter to verse 20, before Jerusalem was taken by the Babylonians; but how long before is uncertain.” — Bishop Newcome. Son of man, speak to the children of thy people — To the Jews, to whom he had not spoken since he declared what is contained in chap. 24. The reader will find in chap. 3., from verses 17 to 22, the substance of what is repeated in the first ten verses of this chapter. The instruction is the same in both passages; but the subject is here more fully and explicitly illustrated. “When the prophet had confirmed his predictions of evil, both to the Jews and heathen, by exemplifications of the like predictions already fulfilled among the latter, he proceeds to apply home the conclusion arising hence by an expostulation and pathetic address to the hearts and consciences of the Jews. But to what Jews is this addressed? To the Jews who were already in captivity. In order, then, that this address might make the stronger impression on them, and produce its wished-for effect, he immediately subjoins an information, which he here presents, as having been just then received, of the actual capture and destruction of the city of Jerusalem, agreeably to his foregoing prophecies against it: the accomplishment of which prediction against the Jews themselves, joined to his historic narrations before, of the accomplishment of many others against the heathen, both completes his arguments in favour of the credit and veracity of his predictions against Egypt, or other nations, and also proves, by a conspicuous example, the truth of that maxim with which he had concluded his late address to the captive Jews, That God will judge every one after his ways, both Jews and heathen.” — Obs. on Books, 2:196.

When I bring the sword upon a land — When an enemy approaches to any land, which never happens without my appointment or permission; if the people of the land take a man of their coast — Or, from among them, to which sense the word hxqm, here used, is translated, Genesis 47:2; and set him for their watchman — Such watchmen were placed upon the turrets of their city-walls, or upon high mountains near, to give notice of the enemy’s approach: see the margin. If when he seeth the sword come upon the land — If, when he spies the enemy marching against it, he blow the trumpet, sound the alarm; and warn the people — The sound of the trumpet is a warning, yet it is sometimes necessary to add a warning by word of mouth, and tell the people brought together by the trumpet what he sees. Whosoever heareth, &c., and taketh not warning — Considers not, minds not what he hears, nor will be made sensible of the danger, so as to provide for resisting or fleeing from the sword; if the sword come and take him away — Destroy him; his blood shall be upon his own head — His destruction is owing to himself. He heard the sound of the trumpet — He heard as well as others who escaped, and he might have delivered himself as they did who took warning. His blood shall be upon him — The guilt and blame of his death cannot be charged on any but himself. But he that taketh warning shall save his soul — Shall save his life from the danger that threatens it. In like manner, he that takes warning by the prophet’s admonition shall preserve himself from the judgments threatened against sinners. But if the watchman see the sword come, and blow not the trumpet — If he neglect his charge, which is to give the alarm; and the people be not warned — But are surprised by the enemy; if the sword take any person from among them — Cut any one off unexpectedly; he is taken away in his iniquity — Punished and cut off by the Lord for his sins formerly committed, and in consequence of the present fault of not watching, a great fault in every one that is guilty of it in time of war. But his blood will I require at the watchman’s hands — The guilt of that blood will I charge upon the watchman, and punish him for it, for he sinned in not giving the necessary warning.

1-6. This command came the evening before the messenger arrived announcing the fall of Jerusalem (verses 21, 22). For two years Ezekiel had been unable to speak to the people, and had spent his time in writing prophecies against foreign nations, but now he is commanded to speak, which must have been certain proof to him that information of the city’s fall was about to arrive. (See Ezekiel 24:26.) He seeks now to prepare the people for this awful news. He points out that it was not lack of patriotism and sympathy, but a grave and urgent sense of duty, which had led him to blow the trumpet of warning. (Compare Hosea 8:1; Habakkuk 2:1; Jeremiah 6:6; 4:5.) The spirit of the people (verse

Verse 2. Son of man—if the people of the land take a man] The first ten verses of this chapter are the same with Ezekiel 3:17-22; and to what is said there on this most important and awful subject I must refer the reader. Here the PEOPLE choose the watchman; there, the Lord appoints him. When God chooses, the people should approve.

Verses 1-6. Again the word of the Lord came unto me — “It is plain that Ezekiel uttered what is contained in this chapter to verse 20, before Jerusalem was taken by the Babylonians; but how long before is uncertain.” — Bishop Newcome. Son of man, speak to the children of thy people — To the Jews, to whom he had not spoken since he declared what is contained in chap. 24. The reader will find in chap. 3., from verses 17 to 22, the substance of what is repeated in the first ten verses of this chapter. The instruction is the same in both passages; but the subject is here more fully and explicitly illustrated. “When the prophet had confirmed his predictions of evil, both to the Jews and heathen, by exemplifications of the like predictions already fulfilled among the latter, he proceeds to apply home the conclusion arising hence by an expostulation and pathetic address to the hearts and consciences of the Jews. But to what Jews is this addressed? To the Jews who were already in captivity. In order, then, that this address might make the stronger impression on them, and produce its wished-for effect, he immediately subjoins an information, which he here presents, as having been just then received, of the actual capture and destruction of the city of Jerusalem, agreeably to his foregoing prophecies against it: the accomplishment of which prediction against the Jews themselves, joined to his historic narrations before, of the accomplishment of many others against the heathen, both completes his arguments in favour of the credit and veracity of his predictions against Egypt, or other nations, and also proves, by a conspicuous example, the truth of that maxim with which he had concluded his late address to the captive Jews, That God will judge every one after his ways, both Jews and heathen.” — Obs. on Books, 2:196.

When I bring the sword upon a land — When an enemy approaches to any land, which never happens without my appointment or permission; if the people of the land take a man of their coast — Or, from among them, to which sense the word hxqm, here used, is translated, Genesis 47:2; and set him for their watchman — Such watchmen were placed upon the turrets of their city-walls, or upon high mountains near, to give notice of the enemy’s approach: see the margin. If when he seeth the sword come upon the land — If, when he spies the enemy marching against it, he blow the trumpet, sound the alarm; and warn the people — The sound of the trumpet is a warning, yet it is sometimes necessary to add a warning by word of mouth, and tell the people brought together by the trumpet what he sees. Whosoever heareth, &c., and taketh not warning — Considers not, minds not what he hears, nor will be made sensible of the danger, so as to provide for resisting or fleeing from the sword; if the sword come and take him away — Destroy him; his blood shall be upon his own head — His destruction is owing to himself. He heard the sound of the trumpet — He heard as well as others who escaped, and he might have delivered himself as they did who took warning. His blood shall be upon him — The guilt and blame of his death cannot be charged on any but himself. But he that taketh warning shall save his soul — Shall save his life from the danger that threatens it. In like manner, he that takes warning by the prophet’s admonition shall preserve himself from the judgments threatened against sinners. But if the watchman see the sword come, and blow not the trumpet — If he neglect his charge, which is to give the alarm; and the people be not warned — But are surprised by the enemy; if the sword take any person from among them — Cut any one off unexpectedly; he is taken away in his iniquity — Punished and cut off by the Lord for his sins formerly committed, and in consequence of the present fault of not watching, a great fault in every one that is guilty of it in time of war. But his blood will I require at the watchman’s hands — The guilt of that blood will I charge upon the watchman, and punish him for it, for he sinned in not giving the necessary warning.

Verse 2. If the people of the land take a man— and set him for their watchman; and if he be asleep, and blow not the trumpet when the invading army approaches, all are agreed that he ought to die. How much more then a priest, a prophet specially invested with that highest trust of heaven, the souls of men.

1-6. This command came the evening before the messenger arrived announcing the fall of Jerusalem (verses 21, 22). For two years Ezekiel had been unable to speak to the people, and had spent his time in writing prophecies against foreign nations, but now he is commanded to speak, which must have been certain proof to him that information of the city’s fall was about to arrive. (See Ezekiel 24:26.) He seeks now to prepare the people for this awful news. He points out that it was not lack of patriotism and sympathy, but a grave and urgent sense of duty, which had led him to blow the trumpet of warning. (Compare Hosea 8:1; Habakkuk 2:1; Jeremiah 6:6; 4:5.) The spirit of the people (verse

Verses 1-6. Again the word of the Lord came unto me — “It is plain that Ezekiel uttered what is contained in this chapter to verse 20, before Jerusalem was taken by the Babylonians; but how long before is uncertain.” — Bishop Newcome. Son of man, speak to the children of thy people — To the Jews, to whom he had not spoken since he declared what is contained in chap. 24. The reader will find in chap. 3., from verses 17 to 22, the substance of what is repeated in the first ten verses of this chapter. The instruction is the same in both passages; but the subject is here more fully and explicitly illustrated. “When the prophet had confirmed his predictions of evil, both to the Jews and heathen, by exemplifications of the like predictions already fulfilled among the latter, he proceeds to apply home the conclusion arising hence by an expostulation and pathetic address to the hearts and consciences of the Jews. But to what Jews is this addressed? To the Jews who were already in captivity. In order, then, that this address might make the stronger impression on them, and produce its wished-for effect, he immediately subjoins an information, which he here presents, as having been just then received, of the actual capture and destruction of the city of Jerusalem, agreeably to his foregoing prophecies against it: the accomplishment of which prediction against the Jews themselves, joined to his historic narrations before, of the accomplishment of many others against the heathen, both completes his arguments in favour of the credit and veracity of his predictions against Egypt, or other nations, and also proves, by a conspicuous example, the truth of that maxim with which he had concluded his late address to the captive Jews, That God will judge every one after his ways, both Jews and heathen.” — Obs. on Books, 2:196.

When I bring the sword upon a land — When an enemy approaches to any land, which never happens without my appointment or permission; if the people of the land take a man of their coast — Or, from among them, to which sense the word hxqm, here used, is translated, Genesis 47:2; and set him for their watchman — Such watchmen were placed upon the turrets of their city-walls, or upon high mountains near, to give notice of the enemy’s approach: see the margin. If when he seeth the sword come upon the land — If, when he spies the enemy marching against it, he blow the trumpet, sound the alarm; and warn the people — The sound of the trumpet is a warning, yet it is sometimes necessary to add a warning by word of mouth, and tell the people brought together by the trumpet what he sees. Whosoever heareth, &c., and taketh not warning — Considers not, minds not what he hears, nor will be made sensible of the danger, so as to provide for resisting or fleeing from the sword; if the sword come and take him away — Destroy him; his blood shall be upon his own head — His destruction is owing to himself. He heard the sound of the trumpet — He heard as well as others who escaped, and he might have delivered himself as they did who took warning. His blood shall be upon him — The guilt and blame of his death cannot be charged on any but himself. But he that taketh warning shall save his soul — Shall save his life from the danger that threatens it. In like manner, he that takes warning by the prophet’s admonition shall preserve himself from the judgments threatened against sinners. But if the watchman see the sword come, and blow not the trumpet — If he neglect his charge, which is to give the alarm; and the people be not warned — But are surprised by the enemy; if the sword take any person from among them — Cut any one off unexpectedly; he is taken away in his iniquity — Punished and cut off by the Lord for his sins formerly committed, and in consequence of the present fault of not watching, a great fault in every one that is guilty of it in time of war. But his blood will I require at the watchman’s hands — The guilt of that blood will I charge upon the watchman, and punish him for it, for he sinned in not giving the necessary warning.

1-6. This command came the evening before the messenger arrived announcing the fall of Jerusalem (verses 21, 22). For two years Ezekiel had been unable to speak to the people, and had spent his time in writing prophecies against foreign nations, but now he is commanded to speak, which must have been certain proof to him that information of the city’s fall was about to arrive. (See Ezekiel 24:26.) He seeks now to prepare the people for this awful news. He points out that it was not lack of patriotism and sympathy, but a grave and urgent sense of duty, which had led him to blow the trumpet of warning. (Compare Hosea 8:1; Habakkuk 2:1; Jeremiah 6:6; 4:5.) The spirit of the people (verse

Verses 1-6. Again the word of the Lord came unto me — “It is plain that Ezekiel uttered what is contained in this chapter to verse 20, before Jerusalem was taken by the Babylonians; but how long before is uncertain.” — Bishop Newcome. Son of man, speak to the children of thy people — To the Jews, to whom he had not spoken since he declared what is contained in chap. 24. The reader will find in chap. 3., from verses 17 to 22, the substance of what is repeated in the first ten verses of this chapter. The instruction is the same in both passages; but the subject is here more fully and explicitly illustrated. “When the prophet had confirmed his predictions of evil, both to the Jews and heathen, by exemplifications of the like predictions already fulfilled among the latter, he proceeds to apply home the conclusion arising hence by an expostulation and pathetic address to the hearts and consciences of the Jews. But to what Jews is this addressed? To the Jews who were already in captivity. In order, then, that this address might make the stronger impression on them, and produce its wished-for effect, he immediately subjoins an information, which he here presents, as having been just then received, of the actual capture and destruction of the city of Jerusalem, agreeably to his foregoing prophecies against it: the accomplishment of which prediction against the Jews themselves, joined to his historic narrations before, of the accomplishment of many others against the heathen, both completes his arguments in favour of the credit and veracity of his predictions against Egypt, or other nations, and also proves, by a conspicuous example, the truth of that maxim with which he had concluded his late address to the captive Jews, That God will judge every one after his ways, both Jews and heathen.” — Obs. on Books, 2:196.

When I bring the sword upon a land — When an enemy approaches to any land, which never happens without my appointment or permission; if the people of the land take a man of their coast — Or, from among them, to which sense the word hxqm, here used, is translated, Genesis 47:2; and set him for their watchman — Such watchmen were placed upon the turrets of their city-walls, or upon high mountains near, to give notice of the enemy’s approach: see the margin. If when he seeth the sword come upon the land — If, when he spies the enemy marching against it, he blow the trumpet, sound the alarm; and warn the people — The sound of the trumpet is a warning, yet it is sometimes necessary to add a warning by word of mouth, and tell the people brought together by the trumpet what he sees. Whosoever heareth, &c., and taketh not warning — Considers not, minds not what he hears, nor will be made sensible of the danger, so as to provide for resisting or fleeing from the sword; if the sword come and take him away — Destroy him; his blood shall be upon his own head — His destruction is owing to himself. He heard the sound of the trumpet — He heard as well as others who escaped, and he might have delivered himself as they did who took warning. His blood shall be upon him — The guilt and blame of his death cannot be charged on any but himself. But he that taketh warning shall save his soul — Shall save his life from the danger that threatens it. In like manner, he that takes warning by the prophet’s admonition shall preserve himself from the judgments threatened against sinners. But if the watchman see the sword come, and blow not the trumpet — If he neglect his charge, which is to give the alarm; and the people be not warned — But are surprised by the enemy; if the sword take any person from among them — Cut any one off unexpectedly; he is taken away in his iniquity — Punished and cut off by the Lord for his sins formerly committed, and in consequence of the present fault of not watching, a great fault in every one that is guilty of it in time of war. But his blood will I require at the watchman’s hands — The guilt of that blood will I charge upon the watchman, and punish him for it, for he sinned in not giving the necessary warning.

1-6. This command came the evening before the messenger arrived announcing the fall of Jerusalem (verses 21, 22). For two years Ezekiel had been unable to speak to the people, and had spent his time in writing prophecies against foreign nations, but now he is commanded to speak, which must have been certain proof to him that information of the city’s fall was about to arrive. (See Ezekiel 24:26.) He seeks now to prepare the people for this awful news. He points out that it was not lack of patriotism and sympathy, but a grave and urgent sense of duty, which had led him to blow the trumpet of warning. (Compare Hosea 8:1; Habakkuk 2:1; Jeremiah 6:6; 4:5.) The spirit of the people (verse

Verses 1-6. Again the word of the Lord came unto me — “It is plain that Ezekiel uttered what is contained in this chapter to verse 20, before Jerusalem was taken by the Babylonians; but how long before is uncertain.” — Bishop Newcome. Son of man, speak to the children of thy people — To the Jews, to whom he had not spoken since he declared what is contained in chap. 24. The reader will find in chap. 3., from verses 17 to 22, the substance of what is repeated in the first ten verses of this chapter. The instruction is the same in both passages; but the subject is here more fully and explicitly illustrated. “When the prophet had confirmed his predictions of evil, both to the Jews and heathen, by exemplifications of the like predictions already fulfilled among the latter, he proceeds to apply home the conclusion arising hence by an expostulation and pathetic address to the hearts and consciences of the Jews. But to what Jews is this addressed? To the Jews who were already in captivity. In order, then, that this address might make the stronger impression on them, and produce its wished-for effect, he immediately subjoins an information, which he here presents, as having been just then received, of the actual capture and destruction of the city of Jerusalem, agreeably to his foregoing prophecies against it: the accomplishment of which prediction against the Jews themselves, joined to his historic narrations before, of the accomplishment of many others against the heathen, both completes his arguments in favour of the credit and veracity of his predictions against Egypt, or other nations, and also proves, by a conspicuous example, the truth of that maxim with which he had concluded his late address to the captive Jews, That God will judge every one after his ways, both Jews and heathen.” — Obs. on Books, 2:196.

When I bring the sword upon a land — When an enemy approaches to any land, which never happens without my appointment or permission; if the people of the land take a man of their coast — Or, from among them, to which sense the word hxqm, here used, is translated, Genesis 47:2; and set him for their watchman — Such watchmen were placed upon the turrets of their city-walls, or upon high mountains near, to give notice of the enemy’s approach: see the margin. If when he seeth the sword come upon the land — If, when he spies the enemy marching against it, he blow the trumpet, sound the alarm; and warn the people — The sound of the trumpet is a warning, yet it is sometimes necessary to add a warning by word of mouth, and tell the people brought together by the trumpet what he sees. Whosoever heareth, &c., and taketh not warning — Considers not, minds not what he hears, nor will be made sensible of the danger, so as to provide for resisting or fleeing from the sword; if the sword come and take him away — Destroy him; his blood shall be upon his own head — His destruction is owing to himself. He heard the sound of the trumpet — He heard as well as others who escaped, and he might have delivered himself as they did who took warning. His blood shall be upon him — The guilt and blame of his death cannot be charged on any but himself. But he that taketh warning shall save his soul — Shall save his life from the danger that threatens it. In like manner, he that takes warning by the prophet’s admonition shall preserve himself from the judgments threatened against sinners. But if the watchman see the sword come, and blow not the trumpet — If he neglect his charge, which is to give the alarm; and the people be not warned — But are surprised by the enemy; if the sword take any person from among them — Cut any one off unexpectedly; he is taken away in his iniquity — Punished and cut off by the Lord for his sins formerly committed, and in consequence of the present fault of not watching, a great fault in every one that is guilty of it in time of war. But his blood will I require at the watchman’s hands — The guilt of that blood will I charge upon the watchman, and punish him for it, for he sinned in not giving the necessary warning.

1-6. This command came the evening before the messenger arrived announcing the fall of Jerusalem (verses 21, 22). For two years Ezekiel had been unable to speak to the people, and had spent his time in writing prophecies against foreign nations, but now he is commanded to speak, which must have been certain proof to him that information of the city’s fall was about to arrive. (See Ezekiel 24:26.) He seeks now to prepare the people for this awful news. He points out that it was not lack of patriotism and sympathy, but a grave and urgent sense of duty, which had led him to blow the trumpet of warning. (Compare Hosea 8:1; Habakkuk 2:1; Jeremiah 6:6; 4:5.) The spirit of the people (verse

V. 6. Is taken away-Punished by the Lord for his sin.

Verses 1-6. Again the word of the Lord came unto me — “It is plain that Ezekiel uttered what is contained in this chapter to verse 20, before Jerusalem was taken by the Babylonians; but how long before is uncertain.” — Bishop Newcome. Son of man, speak to the children of thy people — To the Jews, to whom he had not spoken since he declared what is contained in chap. 24. The reader will find in chap. 3., from verses 17 to 22, the substance of what is repeated in the first ten verses of this chapter. The instruction is the same in both passages; but the subject is here more fully and explicitly illustrated. “When the prophet had confirmed his predictions of evil, both to the Jews and heathen, by exemplifications of the like predictions already fulfilled among the latter, he proceeds to apply home the conclusion arising hence by an expostulation and pathetic address to the hearts and consciences of the Jews. But to what Jews is this addressed? To the Jews who were already in captivity. In order, then, that this address might make the stronger impression on them, and produce its wished-for effect, he immediately subjoins an information, which he here presents, as having been just then received, of the actual capture and destruction of the city of Jerusalem, agreeably to his foregoing prophecies against it: the accomplishment of which prediction against the Jews themselves, joined to his historic narrations before, of the accomplishment of many others against the heathen, both completes his arguments in favour of the credit and veracity of his predictions against Egypt, or other nations, and also proves, by a conspicuous example, the truth of that maxim with which he had concluded his late address to the captive Jews, That God will judge every one after his ways, both Jews and heathen.” — Obs. on Books, 2:196.

When I bring the sword upon a land — When an enemy approaches to any land, which never happens without my appointment or permission; if the people of the land take a man of their coast — Or, from among them, to which sense the word hxqm, here used, is translated, Genesis 47:2; and set him for their watchman — Such watchmen were placed upon the turrets of their city-walls, or upon high mountains near, to give notice of the enemy’s approach: see the margin. If when he seeth the sword come upon the land — If, when he spies the enemy marching against it, he blow the trumpet, sound the alarm; and warn the people — The sound of the trumpet is a warning, yet it is sometimes necessary to add a warning by word of mouth, and tell the people brought together by the trumpet what he sees. Whosoever heareth, &c., and taketh not warning — Considers not, minds not what he hears, nor will be made sensible of the danger, so as to provide for resisting or fleeing from the sword; if the sword come and take him away — Destroy him; his blood shall be upon his own head — His destruction is owing to himself. He heard the sound of the trumpet — He heard as well as others who escaped, and he might have delivered himself as they did who took warning. His blood shall be upon him — The guilt and blame of his death cannot be charged on any but himself. But he that taketh warning shall save his soul — Shall save his life from the danger that threatens it. In like manner, he that takes warning by the prophet’s admonition shall preserve himself from the judgments threatened against sinners. But if the watchman see the sword come, and blow not the trumpet — If he neglect his charge, which is to give the alarm; and the people be not warned — But are surprised by the enemy; if the sword take any person from among them — Cut any one off unexpectedly; he is taken away in his iniquity — Punished and cut off by the Lord for his sins formerly committed, and in consequence of the present fault of not watching, a great fault in every one that is guilty of it in time of war. But his blood will I require at the watchman’s hands — The guilt of that blood will I charge upon the watchman, and punish him for it, for he sinned in not giving the necessary warning.

1-6. This command came the evening before the messenger arrived announcing the fall of Jerusalem (verses 21, 22). For two years Ezekiel had been unable to speak to the people, and had spent his time in writing prophecies against foreign nations, but now he is commanded to speak, which must have been certain proof to him that information of the city’s fall was about to arrive. (See Ezekiel 24:26.) He seeks now to prepare the people for this awful news. He points out that it was not lack of patriotism and sympathy, but a grave and urgent sense of duty, which had led him to blow the trumpet of warning. (Compare Hosea 8:1; Habakkuk 2:1; Jeremiah 6:6; 4:5.) The spirit of the people (verse

Verses 7-9. So thou, O son of man — The Lord here applies the preceding account of the watchman’s office to the prophet, and shows that his duty is illustrated thereby. As if he had said, If a watchman, appointed by his fellow-citizens, is so highly guilty, if he do not give warning to the city, and shall receive such punishment from my hands; what must not thou expect, who art appointed by me to give warning to thy countrymen of the terrible evils which their sins will bring upon them, if thou neglect to do it? God has never left his people without sufficient means of instruction, but has vouch-safed it to them more or less in every age, from the beginning of the world to this day. He has, from time to time, and at all times, set watchmen over them, raised up good and holy men to instruct, admonish, warn, and reprove. “I have even sent unto you all my servants the prophets daily, rising up early and sending them, but you have not hearkened unto me, nor inclined your ear,” Jeremiah 7:25. When I say unto the wicked, &c. — See notes on Ezekiel 3:18, 19.

Ver. 7. Oh son of man, I have set thee a watchman unto the house of Israel. See Ezekiel 3:15.

Verses 7-9. So thou, O son of man — The Lord here applies the preceding account of the watchman’s office to the prophet, and shows that his duty is illustrated thereby. As if he had said, If a watchman, appointed by his fellow-citizens, is so highly guilty, if he do not give warning to the city, and shall receive such punishment from my hands; what must not thou expect, who art appointed by me to give warning to thy countrymen of the terrible evils which their sins will bring upon them, if thou neglect to do it? God has never left his people without sufficient means of instruction, but has vouch-safed it to them more or less in every age, from the beginning of the world to this day. He has, from time to time, and at all times, set watchmen over them, raised up good and holy men to instruct, admonish, warn, and reprove. “I have even sent unto you all my servants the prophets daily, rising up early and sending them, but you have not hearkened unto me, nor inclined your ear,” Jeremiah 7:25. When I say unto the wicked, &c. — See notes on Ezekiel 3:18, 19.

Verses 7-9. So thou, O son of man — The Lord here applies the preceding account of the watchman’s office to the prophet, and shows that his duty is illustrated thereby. As if he had said, If a watchman, appointed by his fellow-citizens, is so highly guilty, if he do not give warning to the city, and shall receive such punishment from my hands; what must not thou expect, who art appointed by me to give warning to thy countrymen of the terrible evils which their sins will bring upon them, if thou neglect to do it? God has never left his people without sufficient means of instruction, but has vouch-safed it to them more or less in every age, from the beginning of the world to this day. He has, from time to time, and at all times, set watchmen over them, raised up good and holy men to instruct, admonish, warn, and reprove. “I have even sent unto you all my servants the prophets daily, rising up early and sending them, but you have not hearkened unto me, nor inclined your ear,” Jeremiah 7:25. When I say unto the wicked, &c. — See notes on Ezekiel 3:18, 19.

V. 10. Our sins-The unpardoned guilt, and the unsupportable punishment of our sins, in the wasting of our country, burning our city, abolishing the publick worship of God; we shall pine away, ‘tis too late to hope. How-How can it be better with us?

Verse 10. If our transgressions and our sins be upon us] They are upon us, as a grievous burden, too weighty for us to bear: how then can we live under such a load?

We pine away in them] In such circumstances how consoling is that word: “Come unto me, all ye who are heavy laden, and I will give you rest!”

Verses 10, 11. If our transgressions be upon us, &c. — If the unpardoned guilt of our sins lie upon us, and we be punished for them in the wasting of our country, the burning of our city, the abolishing the public worship of God, &c.; and we pine away in them — Experience their bitter consequences in famine and disease, and in a variety of other calamities; how shall we live? — How then can the promises of life belong to us? How can such assurances be true as were given us Ezekiel 18:17-32? What ground can we have to hope for a recovery of our former condition? Or, how canst thou promise the continuance or restoration of any mercy to us? How can it be better with us than it is? If thy threatenings be true, it will be worse with us, and not better; and if they be not true, how can we trust thy promises of recovery? These are supposed to be the words of impious persons, who, pretending to despair of God’s mercies, take encouragement from thence to continue in their sins. Say, As I live, I have no pleasure in the death of the wicked — For an elucidation of this and the following verses to the 20th, compare chap. 18.; and see the notes there.

Ver. 10. If our transgressions and our sins be upon us, and we pine away in them. When Ezekiel revolted the jews by these words, as in Ezekiel 24:23, he cited the denunciation of Moses against apostasy. “Ye shall perish among the heathen, and the land of your enemies shall eat you up; and they that are left of you shall pine away in their iniquity in the enemy’s land.” Leviticus 26:38. The prophet cited this prediction to bring the jews to repentance, but they turned it to despair, and reproached the Lord with injustice, by saying, and with constant repetitions, that “his ways were not equal;” that their punishments were greater than their faults. Certainly, God gave the jews a power by covenant grace to abstain from idolatry, and the immolation of their children to Moloch, else how could he destroy them for those sins? How gracious then, that heaven should yet say to a nation in full revolt against their Maker, Turn ye, turn ye from your evil ways.

But there’s a voice of sovereign grace,

Sounds from the sacred word;

Oh, ye despairing sinners come,

And trust upon the Lord.

10, compare Ezekiel 24:23) indicates that the rumor of this awful disaster had reached them even before the direct messenger to Ezekiel arrived. 7-9. Compare Ezekiel 3:17-21. The out-ward imagery vanishes in verse 7. It is of no Chaldean invader that the prophet had to give warning, but of each man’s own special sin, which was bringing ruin upon himself and on his country (Plumptre).

10-20. Compare notes Ezekiel 18:23-32. The people have ceased to excuse themselves, and now “pine away” in utter despair because of their sins. Whereupon the prophet reaffirms for their comfort the principles of God’s moral government, which he had previously announced in order to convict them of sin (Ezekiel 18:23-32). They have indeed sinned, but the way of life is still open. God does not punish arbitrarily. He wishes all men to repent and live, and they have power to do this. It is sin that brings death, and each man’s destiny is determined by himself. Here is a splendid announcement of God’s justice and of man’s moral agency. Davidson has said that “this emancipation of the individual soul, whether from a doom inherited from a former generation or from one entailed on it by its own evil past, was perhaps the greatest contribution made by Ezekiel to the religious life and thought of his time.” The chief thought, which is intended to bring relief to the now hopeless people, is that the past is not irrevocable. There need be no doubt that Ezekiel intended these principles to awaken a national as well as an individual hope. The life of the nation, like that of the individual, is dependent upon its attitude toward righteousness. “Life,” according to the prophet, did not mean mere existence; but contained a spiritual element. (See Ezekiel 20:11, etc.) No nation or individual could really live who was not doing justly, loving mercy, and walking humbly with God. Yet ye say (verses 17, 20) — Not in the same spirit as Ezekiel 18:23, 29. They then said that their heredity and their connection with the nation, not their personal transgressions, were to blame for their captivity and other calamities, but now (verse 10) they acknowledge: “Our transgressions and our sins are upon us” (R.V.). The prophet seeks to show that in their despair they are now making the same evil charge against Jehovah, by denying his power to lift them out of their sin and trouble, which they had previously made by denying that their trouble was the consequence of their sins.

Verse 11. 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 18:3 &c., on which I wish the reader to consult the notes. See Clarke “Ezekiel 18:3”.

Verses 10, 11. If our transgressions be upon us, &c. — If the unpardoned guilt of our sins lie upon us, and we be punished for them in the wasting of our country, the burning of our city, the abolishing the public worship of God, &c.; and we pine away in them — Experience their bitter consequences in famine and disease, and in a variety of other calamities; how shall we live? — How then can the promises of life belong to us? How can such assurances be true as were given us Ezekiel 18:17-32? What ground can we have to hope for a recovery of our former condition? Or, how canst thou promise the continuance or restoration of any mercy to us? How can it be better with us than it is? If thy threatenings be true, it will be worse with us, and not better; and if they be not true, how can we trust thy promises of recovery? These are supposed to be the words of impious persons, who, pretending to despair of God’s mercies, take encouragement from thence to continue in their sins. Say, As I live, I have no pleasure in the death of the wicked — For an elucidation of this and the following verses to the 20th, compare chap. 18.; and see the notes there.

Verse 13. If he trust to his own righteousness, and commit iniquity] If he trust in his acting according to the statutes and ordinances of religion, and according to the laws relative to rights and wrongs among men, and in other respects commit iniquity, he shall die for it.

Verse 13. When I shall say to the righteous, that he shall surely live — When I make him a promise of life, peace, and every blessing which he stands in need of; if he trust to his own righteousness — Formerly performed, but now abandoned; or, if he rely upon the good works he hath done, and think the worth of them will overbalance the guilt of his evil deeds; which seems to have been the opinion of the later Jews, who lay it down for a rule in their Mishna, That all Israel shall have a share in the world to come. All his righteousness shall not be remembered, &c. — He shall come again under the guilt of all his past sins, and shall be exposed to condemnation and wrath: see notes on Ezekiel 18:24-29. It is evidently signified here, that to trust in our own righteousness, whether internal or external, whether graces or virtues, past or present, or to entertain high thoughts of our own attainments in religion, and to put confidence therein, is one step toward a fall, and generally issues in apostacy.

Verse 15. If the wicked restore the pledge, give again that he had robbed — It is a necessary condition of obtaining pardon, that men make restitution of what they have unjustly gotten from others. The law is express to this purpose, Leviticus 6:5, where the offender is required to add a fifth part to the principal, and give it to him to whom it appertaineth; see the note there. To the same purpose is that received rule among the Christian casuists, taken from St. Augustin, Epistle 54., Non dimittitur peccatum, nisi restituatur ablatum. The sin is not forgiven, unless what is taken away be restored. Lord Clarendon’s observations on this subject are peculiarly excellent: “Robbery and violence would be too gainful a trade, if a man might quit all scores by repentance, and detain all he hath gotten; or if the father’s repentance might serve the turn, and the benefit of the transgression be transmitted as an inheritance to the son. If the pledge remained it must be restored; the retaining it is committing a new iniquity, and forfeits any benefit of the promise. If he hath it not, nor is able to procure it, his hearty repentance is enough without reparation: but to enjoy the spoil, and yet to profess repentance, is an affront to God Almighty, and a greater sin than the first act of violence, when he did not pretend to think of God, and so did not think of displeasing him. Whereas now he pretends to reconcile himself to God, and mocks him with repentance, while he retains the fruit of his wickedness. He who is truly penitent restores what he hath left to the person who was deprived of it, and pays the rest in devout sorrow for his trespass.”

Verse 19. He shall live thereby] “The wages of sin is death;” the “gift of God is eternal life.” It is a miserable trade by which a man cannot live; such a trade is sin.

V. 21. Smitten-Taken and plundered.

Verse 21. In the twelfth year of our captivity, in the tenth month, in the fifth day of the month] Instead of the twelfth year, the eleventh is the reading of seven of Kennicott’s MSS., one of Deuteronomy Rossi’s, and the Syriac. My own, mentioned in the preceding chapter, reads with the present text. This was on Wednesday, Jan. 25, A.M. 3416 or 3417. One that had escaped out of Jerusalem] After it had been taken by the Chaldeans.

Came unto me, saying, THE CITY IS SMITTEN.] This very message God had promised to the prophet, Ezekiel 24:26.

Verse 21. In the twelfth year of our captivity, &c. — According to this reading, the news of the taking and burning of Jerusalem was brought to that part of the Babylonish dominions where the Jewish captives were placed in a year, five months, and twenty-six days after the calamity happened: see Jeremiah 52:12. But eight MSS. having ytv[ instead of ytc, Bishop Newcome, and some others, think the preferable reading is, the eleventh year. If this be adopted, only about six months passed between the taking of Jerusalem and the communication of that event to Ezekiel. One that had escaped out of Jerusalem came unto me — According to what God had foretold to him should be the case, as is mentioned Ezekiel 24:26, and which was to be as a new commission unto him to speak unto the people; from doing which, by the command of God, he had ceased for near three years before; the prophetic influence, or impulse, not coming upon him during that time.

Ver. 21. In the twelfth year of our captivity. Ezekiel was led away with Jehoiachin, who is called Jeconiah, and Zedekiah was appointed to succeed him on the throne; but there might be a small loss of time between the taking of the city and the appointment of Zedekiah; for it is a surprising circumstance that Jerusalem should be taken in the eleventh year, the tenth day, the fifth month of Zedekiah’s reign; and Ezekiel not hearing of it till a year, and five months, and five days had elapsed. However terrible the tidings, they conferred the highest honour on prophecy.

21. In the twelfth year — The fall of the city took place in the fourth month of the eleventh year (Jeremiah 39:2; 52:6). It seems incredible that Ezekiel should not hear of this for eighteen months. It is probable that the manuscripts are right that read “eleventh year.” The two numbers are very similar in Hebrew. One that had escaped… came — Who was the fugitive? Plumptre suggests that Baruch may have been sent by Jeremiah to bear these sad tidings to his brother prophet (compare Jeremiah 45:5), and Skinner thinks perhaps it was a captive “who had trudged the weary road to Babylon in chains under the escort of Nebuzaradan” (Jeremiah 39:9).

V. 22. Opened my mouth-Not that the prophet was utterly dumb before, for he had prophesied against many nations, only he was forbidden to say anything of the Jews, But now the spirit moved him to speak, and continued his motion, ‘till the messenger came, and ever after.

Verse 22. My mouth was opened] They had now the fullest evidence that I had spoken from the Lord. I therefore spoke freely and fully what God delivered to me, Ezekiel 24:27.

Verse 22. Now the hand of the Lord was upon me in the evening — I felt a sensible impulse of the prophetic spirit: see Ezekiel 1:3. And had opened my mouth, until he came to me in the morning — Had so influenced my mind, that I found myself disposed and prepared to speak freely and with authority. Not that he had been utterly dumb before: for he had probably “been able to converse with the Jews concerning the predictions formerly delivered to them, and perhaps spake, or delivered in writing to them, the prophecies which he uttered concerning other nations; but he had received no further revelation from God respecting their affairs: in this sense he had been dumb.” — Scott. But now the Spirit moved him to speak, and continued so to do till the messenger came, whose information concerning the taking and burning of Jerusalem, which had been repeatedly and clearly foretold by the prophet, would give an indisputable authority and credit to all his predictions, and prepare the people’s minds to receive, with faith and a due regard, every future message which he was commissioned to deliver to them.

Ver. 22. My mouth was opened, and I was no more dumb. The fugitive having apprised him that Jerusalem was smitten, he addresses himself to the jews allowed to remain in the land, still in their blood, and still attached to their idols. He preaches to them on the banks of Chebar, as Jeremiah preached in Judea, and declares that the sword, the wild beasts, and the pestilence should still pursue them. The same Spirit inspired both the prophets to say the same things. There is no peace to the wicked: the war of heaven against them is like the brake of the sea roaring on the beach. Mercy can never be preached to men who retain their sins under the severest visitations of providence.

22. Was upon me — R.V., “had been upon me.” (Compare verse 2.)

23-29. The captives were utterly paralyzed by the confirmed account of the destruction of the holy city (Ezekiel 24:23), and Ezekiel with redoubled influence, because of the fulfillment of his former prophecy, lifts up his voice once more in another word of warning and comfort. He recites the boast of the miserable lawless remnant of the population which had been left in the ruined cities of the land that they would take possession of the property of the captives (verse 24). He recounts their many sins, showing how they depended upon their swords, not upon law or justice, in their treatment of each other, and how they worked abominations and violated the most sacred family relations (verses 25, 26; compare Ezekiel 18:6, 11, 15; 20:9; 22:6, 9; and Jeremiah 40-44), and he declares that a dishonored death shall come to them for their sins (verse 27; compare Ezekiel 27:29-31), and the land shall be left uninhabited (verse 28) until the exiles go back again to possess it (Ezekiel 34:13).

V. 24. They-Who were left behind, now come out of their holes, or returned from neighbouring countries, or permitted by the conqueror to stay and plant vineyards. Wastes-Places once fruitful and abounding with people, but now, made a desolate wilderness. He inherited-Our father had a right to all this land, when but one; we his children though diminished, are many, and the divine goodness will surely continue to us both right and possession. Is given-It was given by promise to us, the seed, as well as to our progenitor; nay more, ‘tis given us in possession, whereas Abraham had not one foot of it.

Verse 24. Abraham was one] If he was called to inherit the land when he was alone, and had the whole to himself, why may we not expect to be established here, who are his posterity, and are many? They wished to remain in the land and be happy after the Chaldeans had carried the rest away captives.

Verse 24. They that inhabit those wastes of the land of Israel — They that are left behind in the land, that is now wasted with fire and sword: see the margin. Speak, saying, Abraham was one, and inherited the land — Had the privilege of dwelling and feeding his flocks in it; as if he had said, ‘If Abraham, being only a single person, had the whole country of Judea given him, there is much greater reason to conclude, that God will preserve the possession of it to us, who are a numerous part of Abraham’s posterity. These men speak after the vain manner of the Jews, who fondly presume that they have a right to all the promises made to Abraham, without considering the vast difference between them and Abraham, both in faith and practice. The appellation of one is given to Abraham in other parts of Scripture, because he was singled out from the rest of his family, to be the original, or head, of the Jewish nation.” — Lowth.

23-29. The captives were utterly paralyzed by the confirmed account of the destruction of the holy city (Ezekiel 24:23), and Ezekiel with redoubled influence, because of the fulfillment of his former prophecy, lifts up his voice once more in another word of warning and comfort. He recites the boast of the miserable lawless remnant of the population which had been left in the ruined cities of the land that they would take possession of the property of the captives (verse 24). He recounts their many sins, showing how they depended upon their swords, not upon law or justice, in their treatment of each other, and how they worked abominations and violated the most sacred family relations (verses 25, 26; compare Ezekiel 18:6, 11, 15; 20:9; 22:6, 9; and Jeremiah 40-44), and he declares that a dishonored death shall come to them for their sins (verse 27; compare Ezekiel 27:29-31), and the land shall be left uninhabited (verse 28) until the exiles go back again to possess it (Ezekiel 34:13).

Verse 25. Ye eat with the blood] Abraham was righteous, ye are unrighteous. Eating of blood, in any way dressed, or of flesh from which the blood had not been extracted, was and is in the sight of God abominable. All such practices he has absolutely and for ever forbidden. Let the vile blood-eaters hear and tremble. See Clarke’s note on “Ac 15:20”, and the passages in the margin.

Verses 25, 26. Say unto them, Thus saith the Lord — Remove from them this destructive carnal confidence, and show them what they do, and how far they are from being Abraham’s genuine seed. Ye eat with the blood — Which was expressly forbidden in the Jewish law, as appears from Leviticus 7:26, as well as that more ancient law ordained to all mankind, Genesis 9:4; and lift up your eyes toward your idols — Offer up your prayers unto your fictitious gods; and shed blood — That is, commit murders; and shall ye possess the land? — When you do not perform the conditions on which the land was given, namely, that of being a holy people, can you think that you shall continue to enjoy it? Ye stand upon your sword — You make your strength the law of justice, and, confiding in that, you do whatsoever your inclinations lead you to, whether right or wrong; according to the character given of ungodly men, Wisd. 2:11, who say, “Let our strength be the law of justice, for that which is feeble is found to be nothing worthy” &c. Houbigant translates the clause, You stand in your high way, or the corners of your streets, and commit your abominations, considering the words as referring to their public and open profession of idolatry. Dr. Spencer (De Legib. Hebrew, lib. 2. cap. 11) thinks that the expression alludes to a custom of the heathen, “who put the blood of their sacrifices into a vessel, or pit, in order to call up and consult evil spirits, and then stood with their swords drawn, to keep the demons off from doing them any harm.” Ye defile every one his neighbour’s wife — Ye universally commit adultery; and shall ye possess the land? — The question implies a peremptory denial. Thus the prophet shows how vain and ill-grounded their expectations were of being continued in the possession of Judea, since they did those things which were contrary to the divine law, and which consequently excluded them from any right to the land.

23-29. The captives were utterly paralyzed by the confirmed account of the destruction of the holy city (Ezekiel 24:23), and Ezekiel with redoubled influence, because of the fulfillment of his former prophecy, lifts up his voice once more in another word of warning and comfort. He recites the boast of the miserable lawless remnant of the population which had been left in the ruined cities of the land that they would take possession of the property of the captives (verse 24). He recounts their many sins, showing how they depended upon their swords, not upon law or justice, in their treatment of each other, and how they worked abominations and violated the most sacred family relations (verses 25, 26; compare Ezekiel 18:6, 11, 15; 20:9; 22:6, 9; and Jeremiah 40-44), and he declares that a dishonored death shall come to them for their sins (verse 27; compare Ezekiel 27:29-31), and the land shall be left uninhabited (verse 28) until the exiles go back again to possess it (Ezekiel 34:13).

V. 26. Ye stand-You trust to your sword; you do all with violence. Abominations-Idolatry.

Verse 26. Ye stand upon your sword] Ye live by plunder, rapine, and murder. Ye are every way impure; and shall ye possess the land? No.

Verses 25, 26. Say unto them, Thus saith the Lord — Remove from them this destructive carnal confidence, and show them what they do, and how far they are from being Abraham’s genuine seed. Ye eat with the blood — Which was expressly forbidden in the Jewish law, as appears from Leviticus 7:26, as well as that more ancient law ordained to all mankind, Genesis 9:4; and lift up your eyes toward your idols — Offer up your prayers unto your fictitious gods; and shed blood — That is, commit murders; and shall ye possess the land? — When you do not perform the conditions on which the land was given, namely, that of being a holy people, can you think that you shall continue to enjoy it? Ye stand upon your sword — You make your strength the law of justice, and, confiding in that, you do whatsoever your inclinations lead you to, whether right or wrong; according to the character given of ungodly men, Wisd. 2:11, who say, “Let our strength be the law of justice, for that which is feeble is found to be nothing worthy” &c. Houbigant translates the clause, You stand in your high way, or the corners of your streets, and commit your abominations, considering the words as referring to their public and open profession of idolatry. Dr. Spencer (De Legib. Hebrew, lib. 2. cap. 11) thinks that the expression alludes to a custom of the heathen, “who put the blood of their sacrifices into a vessel, or pit, in order to call up and consult evil spirits, and then stood with their swords drawn, to keep the demons off from doing them any harm.” Ye defile every one his neighbour’s wife — Ye universally commit adultery; and shall ye possess the land? — The question implies a peremptory denial. Thus the prophet shows how vain and ill-grounded their expectations were of being continued in the possession of Judea, since they did those things which were contrary to the divine law, and which consequently excluded them from any right to the land.

Ver. 26. Ye stand, or lie down, or lean upon your sword. There are many glosses on this text. Some suppose it means a cruel mode of putting men to death; but being joined with working abominations, I think Dr. Spencer right in supposing it to be a pagan mode of putting their sacrifice into a vessel or pit, while they consulted their evil genius, and standing with their swords drawn to keep demons at a distance.

23-29. The captives were utterly paralyzed by the confirmed account of the destruction of the holy city (Ezekiel 24:23), and Ezekiel with redoubled influence, because of the fulfillment of his former prophecy, lifts up his voice once more in another word of warning and comfort. He recites the boast of the miserable lawless remnant of the population which had been left in the ruined cities of the land that they would take possession of the property of the captives (verse 24). He recounts their many sins, showing how they depended upon their swords, not upon law or justice, in their treatment of each other, and how they worked abominations and violated the most sacred family relations (verses 25, 26; compare Ezekiel 18:6, 11, 15; 20:9; 22:6, 9; and Jeremiah 40-44), and he declares that a dishonored death shall come to them for their sins (verse 27; compare Ezekiel 27:29-31), and the land shall be left uninhabited (verse 28) until the exiles go back again to possess it (Ezekiel 34:13).

Verse 27. They that are in the wastes] He seems to speak of those Jews who had fled to rocks, caves, and fortresses, in the mountains; whose death he predicts, partly by the sword, partly by wild beasts, and partly by famine.

Verse 27. Surely they that are in the wastes — They who continue to dwell among the desolations of Jerusalem and Judea; shall fall by the sword — This they accordingly did, both through the civil dissensions among them, in the conspiracy formed against Gedaliah, and likewise by the Chaldeans revenging his death. And him that is in the open field will I give to the beasts — He shall be a prey to lions and other ravenous beasts, that will multiply in the ruined country. And they that be in the forts and caves — Out of the reach of men and beasts; shall die of the pestilence — My hand shall reach them, and send among them those destructive disorders which shall sweep them away. These three judgments here mentioned, the sword, destructive beasts, and the pestilence, together with famine, are often threatened as the last and finishing strokes of divine vengeance upon the Jewish nation: see Ezekiel 5:12, 17, and 6:12, and 14:21; Jeremiah 15:3. By the forts and caves here spoken of, are meant the strong holds formed by nature in the rocks, or cut out in the sides of the mountains. Many of them were so large that men might secure themselves, their families, and their goods in them. So David is said, 1 Samuel 23:14, to abide in strong holds, and remain in a mountain in the wilderness of Ziph. Such was the cave of Adullam, where David had his residence for some time, and was there resorted to by his relations, (1 Samuel 22:1,) and at another time by his principal officers, 2 Samuel 23:15.

23-29. The captives were utterly paralyzed by the confirmed account of the destruction of the holy city (Ezekiel 24:23), and Ezekiel with redoubled influence, because of the fulfillment of his former prophecy, lifts up his voice once more in another word of warning and comfort. He recites the boast of the miserable lawless remnant of the population which had been left in the ruined cities of the land that they would take possession of the property of the captives (verse 24). He recounts their many sins, showing how they depended upon their swords, not upon law or justice, in their treatment of each other, and how they worked abominations and violated the most sacred family relations (verses 25, 26; compare Ezekiel 18:6, 11, 15; 20:9; 22:6, 9; and Jeremiah 40-44), and he declares that a dishonored death shall come to them for their sins (verse 27; compare Ezekiel 27:29-31), and the land shall be left uninhabited (verse 28) until the exiles go back again to possess it (Ezekiel 34:13).

Verses 28, 29. For I will lay the land most desolate — I will make the land destitute of inhabitants, by the destruction which shall be made of them by the sword, by wild beasts, and the pestilence, and by their being carried into captivity. And the pomp of her strength shall cease — All that wealth and magnificence wherein they pleased themselves, as that which gave them strength and reputation in the eyes of the world, are taken away: see Ezekiel 7:24. Or the phrase may denote the beauty and glory of the temple, which they looked upon as their chief strength and protection; none shall pass through — None shall choose even so much as to pass through the country, on account of its being infested with wild beasts through its desolateness, and because the air of it shall be rendered unwholesome, by means of the effluvia arising from dead and dying bodies, and the pestilential diseases which rage in the country, and sweep away its inhabitants. Then shall they know that I am the Lord — That I am their Lord, their righteous governor, and just judge. When I have laid the land most desolate, &c. — When I have brought these destructive calamities upon it, because of the sins and abominations of its inhabitants. Observe, reader, those are untractable and unteachable indeed, that are not made to know their dependence upon God when all their creature comforts fail them, and they are made desolate.

23-29. The captives were utterly paralyzed by the confirmed account of the destruction of the holy city (Ezekiel 24:23), and Ezekiel with redoubled influence, because of the fulfillment of his former prophecy, lifts up his voice once more in another word of warning and comfort. He recites the boast of the miserable lawless remnant of the population which had been left in the ruined cities of the land that they would take possession of the property of the captives (verse 24). He recounts their many sins, showing how they depended upon their swords, not upon law or justice, in their treatment of each other, and how they worked abominations and violated the most sacred family relations (verses 25, 26; compare Ezekiel 18:6, 11, 15; 20:9; 22:6, 9; and Jeremiah 40-44), and he declares that a dishonored death shall come to them for their sins (verse 27; compare Ezekiel 27:29-31), and the land shall be left uninhabited (verse 28) until the exiles go back again to possess it (Ezekiel 34:13).

Verses 28, 29. For I will lay the land most desolate — I will make the land destitute of inhabitants, by the destruction which shall be made of them by the sword, by wild beasts, and the pestilence, and by their being carried into captivity. And the pomp of her strength shall cease — All that wealth and magnificence wherein they pleased themselves, as that which gave them strength and reputation in the eyes of the world, are taken away: see Ezekiel 7:24. Or the phrase may denote the beauty and glory of the temple, which they looked upon as their chief strength and protection; none shall pass through — None shall choose even so much as to pass through the country, on account of its being infested with wild beasts through its desolateness, and because the air of it shall be rendered unwholesome, by means of the effluvia arising from dead and dying bodies, and the pestilential diseases which rage in the country, and sweep away its inhabitants. Then shall they know that I am the Lord — That I am their Lord, their righteous governor, and just judge. When I have laid the land most desolate, &c. — When I have brought these destructive calamities upon it, because of the sins and abominations of its inhabitants. Observe, reader, those are untractable and unteachable indeed, that are not made to know their dependence upon God when all their creature comforts fail them, and they are made desolate.

23-29. The captives were utterly paralyzed by the confirmed account of the destruction of the holy city (Ezekiel 24:23), and Ezekiel with redoubled influence, because of the fulfillment of his former prophecy, lifts up his voice once more in another word of warning and comfort. He recites the boast of the miserable lawless remnant of the population which had been left in the ruined cities of the land that they would take possession of the property of the captives (verse 24). He recounts their many sins, showing how they depended upon their swords, not upon law or justice, in their treatment of each other, and how they worked abominations and violated the most sacred family relations (verses 25, 26; compare Ezekiel 18:6, 11, 15; 20:9; 22:6, 9; and Jeremiah 40-44), and he declares that a dishonored death shall come to them for their sins (verse 27; compare Ezekiel 27:29-31), and the land shall be left uninhabited (verse 28) until the exiles go back again to possess it (Ezekiel 34:13).

V. 30. The children-Captives in Babylon.

Verse 30. The people still are talking against thee] Ëb bach should be rather translated, “concerning thee,” than “against thee;” for the following verses show that the prophet was much respected. The Vulgate translates, de te; the Septuagint, peri sou, “concerning thee,” both right. Talking by the walls and in the doors of the houses is not a custom peculiar to the Copts, mentioned by Bp. Pococke, it is a practice among idle people, and among those who are resting from their work, in every country, when the weather permits. Gossiping in the inside of the house is not less frequent, and much more blamable.

Verses 30-32. The children of thy people — Those of the captivity; still are talking against thee — Or rather, of thee, as the LXX. rightly render it; for with their mouths they showed much love, as it follows in the next verse. By the walls and in the doors of their houses — Both in their public places of concourse, and in their private meetings. And speak one to another, saying, Come, &c. — These were such as drew nigh to God with their mouths, but their hearts were far from him, as Isaiah describes their hypocrisy, Isaiah 29:13; and they come unto thee as the people cometh — Or, as disciples flock to their teachers: so the Chaldee paraphrase explains it. They make a profession of great regard to piety and virtue, and express a great esteem for thee, but at the same time they indulge themselves in sin and wickedness. And lo! thou art unto them as a very lovely song, &c. — They come to hear thee for their entertainment, not for their edification, in the spirit in which many go to hear noted and eloquent preachers. St. Austin tells us, that he himself was such an auditor of St. Ambrose before he was converted, Confess., 50. 5. c. 12; “I heard him diligently when he discoursed in the congregation, but not with that application of mind which I ought to have done; but I came rather out of curiosity, to know whether his eloquence was answerable to the opinion which the world had of him. I was very attentive to his style, and charmed with the sweetness of his delivery, but had little value or concern for the subjects he treated of.”

30-33. The startling fulfillment of Ezekiel’s last prophecy had aroused special interest in his every word. Everybody was now talking about him, but not against him (verse 30). They come in crowds “according to the coming of a people,” and sit with seeming reverence (compare Ezekiel 20:1-4) and speak words of love and appreciation, but “their heart goeth after their gain.” (Compare verse 31 and 2 Timothy 4:10.) They listen to the music of his words as he speaks of the new Israel, explains the principles of God’s government and calls them to repent and cast out all idols from their hearts, that they may once again enjoy a true spiritual and national life and not everlastingly perish; but they listen as if it were merely a sweet song (compare Psalm 137:3) without any appreciation of its profound truth and personal application to themselves (verse 32). Some day, when these judgments shall fall upon them, they shall know! (verse 33.) Adam Clarke says of the congregation who gathered to hear this now popular preacher, “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.” (Compare Expositor’s Bible, pp. 293-303, and Whittier’s poem, “Ezekiel.”)

V. 31. They come-As if they were really the people of God. They sit-So we find the elders of Judah, Ezekiel 8:1, so the disciples of the rabbis sat at their feet.

Verse 31. As the people cometh] As they are accustomed to come on public days, Sabbaths, &c.

With their mouth they show much love] They respected the prophet, but would not bend themselves to follow his precepts. They loved earthly things, and did not relish those of heaven.

Verses 30-32. The children of thy people — Those of the captivity; still are talking against thee — Or rather, of thee, as the LXX. rightly render it; for with their mouths they showed much love, as it follows in the next verse. By the walls and in the doors of their houses — Both in their public places of concourse, and in their private meetings. And speak one to another, saying, Come, &c. — These were such as drew nigh to God with their mouths, but their hearts were far from him, as Isaiah describes their hypocrisy, Isaiah 29:13; and they come unto thee as the people cometh — Or, as disciples flock to their teachers: so the Chaldee paraphrase explains it. They make a profession of great regard to piety and virtue, and express a great esteem for thee, but at the same time they indulge themselves in sin and wickedness. And lo! thou art unto them as a very lovely song, &c. — They come to hear thee for their entertainment, not for their edification, in the spirit in which many go to hear noted and eloquent preachers. St. Austin tells us, that he himself was such an auditor of St. Ambrose before he was converted, Confess., 50. 5. c. 12; “I heard him diligently when he discoursed in the congregation, but not with that application of mind which I ought to have done; but I came rather out of curiosity, to know whether his eloquence was answerable to the opinion which the world had of him. I was very attentive to his style, and charmed with the sweetness of his delivery, but had little value or concern for the subjects he treated of.”

30-33. The startling fulfillment of Ezekiel’s last prophecy had aroused special interest in his every word. Everybody was now talking about him, but not against him (verse 30). They come in crowds “according to the coming of a people,” and sit with seeming reverence (compare Ezekiel 20:1-4) and speak words of love and appreciation, but “their heart goeth after their gain.” (Compare verse 31 and 2 Timothy 4:10.) They listen to the music of his words as he speaks of the new Israel, explains the principles of God’s government and calls them to repent and cast out all idols from their hearts, that they may once again enjoy a true spiritual and national life and not everlastingly perish; but they listen as if it were merely a sweet song (compare Psalm 137:3) without any appreciation of its profound truth and personal application to themselves (verse 32). Some day, when these judgments shall fall upon them, they shall know! (verse 33.) Adam Clarke says of the congregation who gathered to hear this now popular preacher, “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.” (Compare Expositor’s Bible, pp. 293-303, and Whittier’s poem, “Ezekiel.”)

Verse 32. 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.

Verses 30-32. The children of thy people — Those of the captivity; still are talking against thee — Or rather, of thee, as the LXX. rightly render it; for with their mouths they showed much love, as it follows in the next verse. By the walls and in the doors of their houses — Both in their public places of concourse, and in their private meetings. And speak one to another, saying, Come, &c. — These were such as drew nigh to God with their mouths, but their hearts were far from him, as Isaiah describes their hypocrisy, Isaiah 29:13; and they come unto thee as the people cometh — Or, as disciples flock to their teachers: so the Chaldee paraphrase explains it. They make a profession of great regard to piety and virtue, and express a great esteem for thee, but at the same time they indulge themselves in sin and wickedness. And lo! thou art unto them as a very lovely song, &c. — They come to hear thee for their entertainment, not for their edification, in the spirit in which many go to hear noted and eloquent preachers. St. Austin tells us, that he himself was such an auditor of St. Ambrose before he was converted, Confess., 50. 5. c. 12; “I heard him diligently when he discoursed in the congregation, but not with that application of mind which I ought to have done; but I came rather out of curiosity, to know whether his eloquence was answerable to the opinion which the world had of him. I was very attentive to his style, and charmed with the sweetness of his delivery, but had little value or concern for the subjects he treated of.”

30-33. The startling fulfillment of Ezekiel’s last prophecy had aroused special interest in his every word. Everybody was now talking about him, but not against him (verse 30). They come in crowds “according to the coming of a people,” and sit with seeming reverence (compare Ezekiel 20:1-4) and speak words of love and appreciation, but “their heart goeth after their gain.” (Compare verse 31 and 2 Timothy 4:10.) They listen to the music of his words as he speaks of the new Israel, explains the principles of God’s government and calls them to repent and cast out all idols from their hearts, that they may once again enjoy a true spiritual and national life and not everlastingly perish; but they listen as if it were merely a sweet song (compare Psalm 137:3) without any appreciation of its profound truth and personal application to themselves (verse 32). Some day, when these judgments shall fall upon them, they shall know! (verse 33.) Adam Clarke says of the congregation who gathered to hear this now popular preacher, “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.” (Compare Expositor’s Bible, pp. 293-303, and Whittier’s poem, “Ezekiel.”)

Verse 33. When this cometh to pass-then shall they know that a prophet hath been among them.] What I have predicted, (and it is even now at the doors,) then they will be convinced that there was a prophet among them, by whose ministry they did not profit as they ought. EZEKIEL

Verse 33. And when this cometh to pass, (lo, it will come) — Or, rather, lo, it is come; for so the same phrase is translated Ezekiel 6:2, 6, 10, the verb being in the present tense; when they shall see thy prophecies concerning the destruction of Jerusalem actually fulfilled, and all the events predicted by thee exactly brought to pass; then shall they know that a prophet hath been among them — Then shall they be convinced of the truth of thy mission, and of their own inexcusable crime in despising thy prophecies. The words of this verse are evidently spoken by the Lord to his prophet.

30-33. The startling fulfillment of Ezekiel’s last prophecy had aroused special interest in his every word. Everybody was now talking about him, but not against him (verse 30). They come in crowds “according to the coming of a people,” and sit with seeming reverence (compare Ezekiel 20:1-4) and speak words of love and appreciation, but “their heart goeth after their gain.” (Compare verse 31 and 2 Timothy 4:10.) They listen to the music of his words as he speaks of the new Israel, explains the principles of God’s government and calls them to repent and cast out all idols from their hearts, that they may once again enjoy a true spiritual and national life and not everlastingly perish; but they listen as if it were merely a sweet song (compare Psalm 137:3) without any appreciation of its profound truth and personal application to themselves (verse 32). Some day, when these judgments shall fall upon them, they shall know! (verse 33.) Adam Clarke says of the congregation who gathered to hear this now popular preacher, “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.” (Compare Expositor’s Bible, pp. 293-303, and Whittier’s poem, “Ezekiel.”)