Armenia in comments -- Book: Ezekiel (tEzek) Եզեկիէլ
Searched terms: chald
eze 33:0
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 Chald:eans, 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. Ezekiel 33:2
tEzek 33::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 De 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 Chald:eans.
Came unto me, saying, The City Is Smitten - This very message God had promised to the prophet, Eze 24:26. Ezekiel 33:22 tEzek 33::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 Chald:eans had carried the rest away captives. Ezekiel 33:25
tEzek 33::21 The date shows an interval of 112 years from the taking of Jerusalem Jer 52:12. The general news that the city was taken must have reached them, but it was only when the messenger arrived that the prophet's mouth was opened. It is not improbable that a body of men after the destruction of the city joined their brethren in Chald:aea; if so this would account for the lapse of time, and supply a reason why Ezekiel on their arrival should commence a new series of prophecies. Ezekiel 33:22
eze 33:0
Second Half
The Announcement of Salvation - Ezekiel 33-48
In the first half of his book, Ezekiel has predicted severe judgments, both to the covenant nation and to the heathen nations. But to the people of Israel he has also promised the turning of its captivity, after the judgment of the destruction of the kingdom and the dispersion of the refractory generation in the heathen lands; not merely their restoration to their own land, but the setting up of the covenant made with the fathers, and the renewing of the restored nation by the Spirit of God, so that it will serve the Lord upon His holy mountain with offerings acceptable to Him (compare Eze 11:16-21; Eze 16:60, and Eze 20:40.). On the other hand, he has threatened the heathenish peoples and kingdoms of the world with devastation and everlasting destruction, so that they will be remembered no more (compare Ezekiel 21:36-37; Eze 25:7, Eze 25:10,Eze 25:16; Eze 26:21; Eze 27:36, and Eze 28:19), or rather with the lasting humiliation and overthrow of their glory in the nether world (compare Eze 29:13., Eze 31:15., and Eze 32:17.); whilst God will create a glorious thing in the land of the living, gather Israel from its dispersion, cause it to dwell safely and happily in the land given to His servant Jacob, and a horn to grow thereto (Eze 26:20; Eze 28:25., and Eze 29:21). - This announcement is carried out still further in the second half of the book, where first of all the pardon, blessing, and glorification promised to the covenant nation, after its sifting by the judgment of exile, are unfolded according to their leading features, and the destruction of its foes is foretold (Ezekiel 34-39); and then, secondly, there is depicted the establishment of the renovated kingdom of God for everlasting continuance (Ezekiel 40-48). The prophet's mouth was opened to make the announcement when a fugitive brought the tidings of the destruction both of Jerusalem and of the kingdom to the captives by the Chaboras; and this constitutes the second half of the prophetic ministry of Ezekiel. The introduction to this is contained in Ezekiel 33, whilst the announcement itself is divisible into two parts, according to its contents, as just indicated, - namely, first, the promise of the restoration and glorification of Israel (Ezekiel 34-39); and secondly, the apocalyptic picture of the new constitution of the kingdom of God (Ezekiel 40-48).
The Calling of the Prophet, and His Future Attitude towards the People - Ezekiel 33
This chapter is divided into two words of God of an introductory character, which are separated by the historical statement in Eze 33:21 and Eze 33:22, though substantially they are one. The first (vv. 1-20) exhibits the calling of the prophet for the time to come; the second (Eze 33:23-33) sets before him his own attitude towards the people, and the attitude of the people towards his further announcement. The first precedes the arrival of the messenger, who brought to the prophet and the exiles the tidings of the conquest and destruction of Jerusalem by the Chald:eans (Eze 33:21). The second was uttered afterwards. The fall of the holy city formed a turning-point in the prophetic work of Ezekiel. Previous to this catastrophe, God had appointed him to be a watchman over Israel: to show the people their sins, and to proclaim the consequent punishment, namely, the destruction of Jerusalem and Judah, together with the dispersion of the people among the heathen. But after the city had fallen, and the judgment predicted by him had taken place, the object to be aimed at was to inspire those who were desponding and despairing of salvation with confidence and consolation, by predicting the restoration of the fallen kingdom of God in a new and glorious form, to show them the way to new life, and to open the door for their entrance into the new kingdom of God. The two divisions of our chapter correspond to this, which was to be henceforth the task imposed upon the prophet. In the first (vv. 1-20), his calling to be the spiritual watchman over the house of Israel is renewed (Eze 33:2-9), with special instructions to announce to the people, who are inclined to despair under the burden of their sins, that the Lord has no pleasure in the death of the sinner, but will give life to him who turns from his iniquity (Eze 33:10-20). The kernel and central point of this word of God are found in the lamentation of the people: "Our transgressions and sins lie upon us, and we are pining away through them; how then can we live?" (Eze 33:10), together with the reply given by the Lord: "By my life, I have no pleasure in the death of the wicked...turn ye, turn yourselves; why do ye wish to die?" (Eze 33:11). The way is prepared for this by Eze 33:2-9, whilst Eze 33:12-20 carry out this promise of God still further, and assign the reason for it. - The thoughts with which the promise of the Lord, thus presented as an antidote to despair, is introduced and explained are not new, however, but repetitions of earlier words of God. The preparatory introduction in Eze 33:2-9 is essentially a return to the word in Eze 3:17-21, with which the Lord closes the prophet's call by pointing out to him the duty and responsibility connected with his vocation. And the reason assigned in Eze 33:12-20, together with the divine promise in Eze 33:11, is taken from Ezekiel 18, where the prophet unfolds the working of the righteousness of God; and more precisely from Eze 18:20-32 of that chapter, where the thought is more fully expanded, that the judgments of God can be averted by repentance and conversion. From all this it is indisputably evident that the first section of this chapter contains an introduction to the second half of the prophecies of Ezekiel; and this also explains the absence of any date at the head of the section, or the "remarkable" fact that the date (Eze 33:21 and Eze 33:22) is not given till the middle of the chapter, where it stands between the first and second of the words of God contained therein. - The word of God in Eze 33:23. was no doubt addressed to the prophet after the fugitive had arrived with the tidings of the fall of Jerusalem; whereas the word by which the prophet was prepared for his further labours (vv. 1-20) preceded that event, and coincided in point of time with the working of God upon the prophet on the evening preceding the arrival of the fugitive, through which his mouth was opened for further speaking (Eze 33:22); and it is placed before this historical statement because it was a renewal of his call.
(Note: It is incomprehensible how Kliefoth could find "no sign of introductory thoughts" in this section, or could connect it with the preceding oracles against the foreign nations, for no other reason than to secure fourteen words of God for that portion of the book which contains the prophecies against the foreign nations. For there is no force in the other arguments which he adduces in support of this combination; and the assertion that "the section, Ezekiel 33:1-20, speaks of threatenings and warnings, and of the faithfulness with which Ezekiel is to utter them, and of the manner in which Israel is to receive them," simply shows that he has neither correctly nor perfectly understood the contents of this section and its train of thought.) Ezekiel 33:1
tEzek 33::10 As watchman over Israel, Ezekiel is to announce to those who are despairing of the mercy of God, that the Lord will preserve from destruction those who turn from their sin, and lead them into life. - Eze 33:10. Thou then, son of man, say to the house of Israel, Ye rightly say, Our transgressions and our sins lie upon us, and in them we vanish away; how, then, can we live? Eze 33:11. Say to them, As truly as I live, is the saying of the Lord Jehovah, I have no pleasure in the death of the sinner; but when the sinner turneth from his way, he shall live. Turn ye, turn ye from your evil ways! for why will ye die, O house of Israel? Eze 33:12. And thou, son of man, say to the sons of thy people, The righteousness of the righteous man will not deliver him in the day of his transgression, and the sinner will not fall through his sin in the day that he turneth from his sin, and the righteous man will not be able to live thereby in the day that he sinneth. Eze 33:13. If I say to the righteous man that he shall live, and he relies upon his righteousness and does wrong, all his righteousnesses will not be remembered; and for his wrong that he has done, he will die. Eze 33:14. If I say to the sinner, Thou shalt die, and he turns from his sin, and does justice and righteousness, Eze 33:15. So that the wicked returns the pledge, restores what has been robbed, walks in the statutes of life without doing wrong, he will live, not die. Eze 33:16. All his sins which he has committed shall not be remembered against him; he has done justice and righteousness, he will live. Eze 33:17. And the sons of thy people say, The way of the Lord is not right; but they - their way is not right. Eze 33:18. If the righteous man turneth from his righteousness and doeth wrong, he shall die thereby; Eze 33:19. But if the wicked man turneth from his wickedness and doeth right and righteousness, he will live thereby. Eze 33:20. And yet ye say, The way of the Lord is not right. I will judge you every one according to his ways, O house of Israel. - In Eze 33:10 and Eze 33:11 the prophet's calling for the future is set before him, inasmuch as God instructs him to announce to those who are in despair on account of their sins the gracious will of the Lord. The threat contained in the law (Lev 26:39), ימּקּוּ בּעונם, of which Ezekiel had repeatedly reminded the people with warning, and, last of all, when predicting the conquest and destruction of Jerusalem by the Chald:eans (compare Eze 4:17 and Eze 24:23), had pressed heavily upon their heart, when the threatened judgment took place, so that they quote the words, not "in self-defence," as Hvernick erroneously supposes, but in despair of any deliverance. Ezekiel is to meet this despair of little faith by the announcement that the Lord has no pleasure in the death of the sinner, but desires his conversion and his life. Ezekiel had already set this word of grave before the people in Eze 18:23, Eze 18:32, accompanied with the summons to salvation for them to lay to heart: there, it was done to overthrow the delusion that the present generation had to atone for the sins of the fathers; but here, to lift up the hearts of those who were despairing of salvation; and for this reason it is accompanied with the asseveration (wanting in Eze 18:23 and Eze 18:32): "as truly as I live, saith the Lord," and with the urgent appeal to repent and turn. But in order to preclude the abuse of this word of consolation by making it a ground of false confidence in their own righteousness, Ezekiel repeats in Eze 33:12-20 the principal thoughts contained in that announcement (Eze 18:20-32) - namely, first of all, in Eze 33:12-16, the thought that the righteousness of the righteous is of no avail to him if he gives himself up to the unrighteousness, and that the sinner will not perish on account of his sin if he turns from his wickedness and strives after righteousness (יכּשׁל , Eze 33:12, as in Hos 5:5; Jer 6:15; compare Eze 18:24-25, and Eze 18:21, Eze 18:22; and for Eze 33:14 and Eze 33:15, more especially Eze 18:5 and Eze 18:7); and then, secondly, in Eze 33:17-20, the reproof of those who find fault with the way of the Lord (compare Eze 18:25, Eze 18:27, Eze 18:29-30). Ezekiel 33:21 tEzek 33::23 Preaching of Repentance after the Fall of Jerusalem
The first word of God, which Ezekiel received after the arrival of the fugitive with the intelligence of the destruction of Jerusalem, was not of a consolatory, but of a rebuking nature, and directed against those who, while boasting in an impenitent state of mind of the promise given to the patriarchs of the everlasting possession of the Holy Land, fancied that they could still remain in possession of the promised land even after the destruction of Jerusalem and of the kingdom of Judah. This delusion the prophet overthrows by the announcement that the unrighteous are to have no share in the possession of the land of Israel, but are to perish miserably, and that the land is to be utterly waste and without inhabitants (Eze 33:23-29). The Lord then shows him that his countrymen will indeed come to him and listen to his words, but will only do that which is pleasant to themselves; that they will still seek after gain, and not do his words; and that it will not be till after his words have been fulfilled that they will come to the knowledge of the fact that he really was a prophet (Eze 33:30-33). We perceive from these last verses that the threat uttered in Eze 33:24-29 was to form the basis for Ezekiel's further prophecies, so that the whole of this word of God has only the force of an introduction to his further labours. But however the two halves of this word of God may appear to differ, so far as their contents are concerned, they are nevertheless closely connected. The state of heart disclosed in the first half, with reference to the judgment that has already fallen upon the land and kingdom, is to preclude the illusion, that the fact of the people's coming to the prophet to hear his words is a sign of penitential humiliation under the punishing hand of God, and to bring out the truth, that the salvation which he is about to foretell to the people is only to be enjoyed by those who turn with sincerity to the Lord.
Eze 33:23-29
False reliance upon God's Promises
Eze 33:23. And the word of Jehovah came to me, saying, Eze 33:24. Son of man, the inhabitants of these ruins in the land of Israel speak thus: Abraham was one, and received the land for a possession; but we are many, the land is given to us for a possession. Eze 33:25. Therefore say to them, Thus saith the Lord Jehovah, Ye eat upon the blood, and lift up your eyes to your idols, and shed blood, and would ye possess the land? Eze 33:26. Ye rely upon your sword, do abomination, and one defileth another's wife, and would ye possess the land? Eze 33:27. Speak thus to them, Thus saith the Lord Jehovah, By my life, those who are in the ruins shall fall by the sword, and whoever is in the open field him do I give to the beasts to devour, and those who are in the fortresses and caves shall die of the pestilence. Eze 33:28. And I make the land devastation and waste, and its proud might shall have an end, and the mountains of Israel shall be waste, so that no one passeth through. Eze 33:29. And they shall know that I am Jehovah, when I make the land devastation and waste because of all the abominations which they have done. - This threat is directed against the people who remained behind in the land of Judah after the destruction of Jerusalem. ישׁבי are the Israelites who dwelt amidst the ruins of the Holy Land, the remnant of the people left behind in the land. For it is so evident as to need no proof that Kliefoth is wrong in asserting that by החרבות we are to understand the district bordering on the Chaboras, which was not properly cultivated; and by the inhabitants thereof, the exiles who surrounded Ezekiel. It is only by confounding אמר and דּבּר that Kliefoth is able to set aside the more precise definition of the inhabitants of these ruins contained in the words על אדמת ישׂראל, and to connect ישׂ 'על אד with אמרים, "they speak concerning the land of Israel;" and in Eze 33:27 it is only in a forced manner that he can generalize החרבות and take it as referring to the waste places both in the Holy Land and on the Chaboras. The fact, moreover, that Eze 33:30-33 treat of the Israelites by the Chaboras, is no proof whatever that they must also be referred to in Eze 33:24-29. For the relation in which the two halves of this word of God stand to one another is not that "Eze 33:30-33 depict the impression made upon the hearers by the words contained in Eze 33:24-29," so that "the persons alluded to in Eze 33:30-33 must necessarily be the hearers of Eze 33:24-29." Eze 33:30-33 treat in quite a general manner of the attitude which the prophet's countrymen would assume towards his words - that is to say, not merely to his threats, but also to his predictions of salvation; they would only attend to that which had a pleasant sound to them, but they would not do his words (Eze 33:31, Eze 33:32). It is quite in harmony with this, that in Eze 33:23-29 these people should be told of the state of heart of those who had remained behind on the ruins of the Holy Land, and that it should be announced to them that the fixed belief in the permanent possession of the Holy Land, on which those who remained behind in the land relied, was a delusion, and that those who were victims of this delusion should be destroyed by sword and pestilence. Just as in the first part of this book Ezekiel uttered the threatened prophecies concerning the destruction of Jerusalem and Judah in the presence of his countrymen by the Chaboras, and addressed them to these, because they stood in the same internal relation to the Lord as their brethren in Jerusalem and Judah; so here does he hold up this delusion before them as a warning, in order that he may disclose to them the worthlessness of such vain hope, and preach repentance and conversion as the only way to lie.
The meaning of the words spoken by these people, "Abraham was one," etc., is, that if Abraham, as one solitary individual, received the land of Canaan or a possession by the promise of God, the same God could not take this possession away from them, the many sons of Abraham. The antithesis of the "one" and the "many" derived its significance, in relation to their argument, from the descent of the many from the one, which is taken for granted, and also from the fact, which is assumed to be well know from the book of Genesis, that the land was not promised and given to the patriarch for his own possession, but for his seed or descendants to possess. They relied, like the Jews of the time of Christ (Joh 8:33, Joh 8:39), upon their corporeal descent from Abraham (compare the similar words in Eze 11:15). Ezekiel, on the other hand, simply reminds them of their own sinful conduct (Eze 33:25, Eze 33:26), for the purpose of showing them that they have thereby incurred the loss of this possession. Eating upon the blood, is eating flesh in which the blood is still lying, which has not been cleansed from blood, as in Lev 19:26 and Sa1 14:32-33; an act the prohibition of which was first addressed to Noah (Gen 9:4), and is repeatedly urged in the law (cf. Lev 7:26-27). This is also the case with the prohibition of idolatry, lifting up the eyes to idols (cf. Eze 18:6), and the shedding of blood (cf. Eze 18:10; Eze 22:3, etc.). עמד, to support oneself, or rely (עמד, used as in Eze 31:14) upon the sword, i.e., to put confidence in violence and bloodshed. In this connection we are not to think of the use of the sword in war. To work abomination, as in Eze 18:12. עשׂיתן is not a feminine, "ye women," but ן is written in the place of מ on account of the ת which follows, after the analogy of פּדיון for פּדיום (Hitzig). On the defiling of a neighbour's wife, see the comm. on Eze 18:6. Such daring sinners the Lord would destroy wherever they might be. In v. 37 the punishment is individualized (cf. Eze 14:21). Those in the חרבות shall fall by the חרב (the play upon the word is very obvious); those in the open country shall perish by wild beasts (compare Kg2 17:25; Exo 23:19; Lev 26:22); those who are in mountain fastnesses and caves, where they are safe from the sword and ravenous beasts, shall perish by plague and pestilence. This threat is not to be restricted to the acts of the Chald:eans in the land after the destruction of Jerusalem, but applies to all succeeding times. Even the devastation and utter depopulation of the land, threatened in Eze 33:28, are not to be taken as referring merely to the time of the Babylonian captivity, but embrace the devastation which accompanied and followed the destruction of Jerusalem by the Romans. For גּאון ע, see the comm. on Eze 7:24. For Eze 33:29, compare Eze 6:14.
Eze 33:30-33
Behaviour of the People Towards the prophet
Eze 33:30. And thou, son of man, the sons of thy people converse about thee by the walls and in the house-doors; one talketh to another, every one to his brother, saying, Come and let us hear what kind of word goeth out from Jehovah. Eze 33:31. And they will come to thee, like an assembly of the people, and sit before thee as my people, and will hear thy words, but not do them; but that which is pleasant in their mouth they do; their heart goeth after their gain. Eze 33:32. And, behold, thou art unto them like a pleasant singer, beautiful in voice and playing well; they will hear thy words, but they will not do them. Eze 33:33. But when it cometh - behold, it cometh - they will know that a prophet was in the midst of them. - This addition to the preceding word of God, which is addressed to Ezekiel personally, applies to the whole of the second half of his ministry, and stands in obvious connection with the instructions given to the prophet on the occasion of his first call (Eze 3:16.), and repeated, so far as their substance is concerned, in Eze 33:7-9, as Kliefoth himself acknowledges, in opposition to his assumption that vv. 1-20 of this chapter belong to the prophecies directed against the foreign nations. As God had directed the prophet's attention, on the occasion of his call, to the difficulties connected with the discharge of the duties of a watchman with which he was entrusted, by setting before him the object and the responsibility of his vocation, and had warned him not to allow himself to be turned aside by the opposition of the people; so here in Eze 33:30-33, at the commencement of the second section of his ministry, another word is addressed to him personally, in order that he may not be influenced in the further prosecution of his calling by either the pleasure or displeasure of men.
His former utterances had already induced the elders of the people to come to him to hear the word of God (cf. Eze 14:1 and Eze 20:1). But now that his prophecies concerning Jerusalem had been fulfilled, the exiles could not fail to be still more attentive to his words, so that they talked of him both secretly and openly, and encouraged one another to come and listen to his discourses. God foretells this to him, but announces to him at the same time that this disposition on the part of his countrymen to listen to him is even now no sign of genuine conversion to the word of God, in order that he may not be mistaken in his expectations concerning the people. Kliefoth has thus correctly explained the contents, design, and connection of these verses as a whole. In Eze 33:30 the article before the participle נדבּרים takes the place of the relative אשׁר, and the words are in apposition to בּני עמך, the sons of thy people who converse about thee. נדבּר is reciprocal, as in Mal 3:13, Mal 3:16, and Psa 119:12. But ב is to be understood, not in a hostile sense, as in the passage cited from the Psalms, but in the sense of concerning, like דּבּר ב in Sa1 19:3 as contrasted with דּבּר ב in Num 21:7, to speak against a person. The participle is continued by the finite ודּבּר, and the verb belonging to בּני follows, in the ויבאוּ of Eze 33:31, in the form of an apodosis. There is something monstrous in Hitzig's assumption, that the whole passage from Eze 33:30 to Eze 33:33 forms but one clause, and that the predicate to בּני עמך does not occur till the וידעוּ of Eze 33:33. - אצל , by the side of the walls, i.e., sitting against the walls, equivalent to secretly; and in the doors of the houses, in other words publicly, one neighbour conversing with another. חד, Aramean for אחד, and אישׁ by the side of אחד, every one; not merely one here or there, but every man to his neighbour. כּמבוא־עם, lit., as the coming of a people, i.e., as when a crowd of men flock together in crowds or troops. עמּי is a predicate, as my people, i.e., as if they wished, like my people, to hear my word from thee. But they do not think of doing thy words, i.e., what thou dost announce to them as my word. עגבים are things for which one cherishes an eager desire, pleasant things in their mouth, i.e., according to their taste (cf. Gen 25:28). Hvernick is wrong in taking עגבים to mean illicit love. The word בּפיהם is quite inapplicable to such a meaning. The rendering, they do it with their mouth, is opposed both to the construction and the sense. בּצעם .esnes , their gain, the source from which they promise themselves advantage or gain. In Eze 33:32 a clearer explanation is given of the reason why they come to the prophet, notwithstanding the fact that they do not wish to do his words. "Thou art to them כּשיּר עגבים;" this cannot mean like a pleasant song, but, as מטב נגּן (one who can play well) clearly shows, like a singer of pleasant songs. The abstract שׁיּר stands for the concrete שׁר, a singer, a man of song (Hitzig). In Eze 33:32, "they hear thy words, but do them not," is repeated with emphasis, for the purpose of attaching the threat in Eze 33:33. But when it cometh - namely, what thou sayest, or prophesiest - behold, it cometh, i.e., it will come as surely as thy prophecies concerning the destruction of Jerusalem; then will they know that a prophet was among them (cf. Eze 2:5), that is to say, that he proclaimed God's word to them. Therefore Ezekiel is not to be prevented, by the misuse which will be made of his words, from preaching the truth. - This conclusion of the word of God, which points back to Eze 2:5, also shows that it forms the introduction to the prophecies which follow. Next: Ezekiel Chapter 34
tEzek 33::25
Wherefore say unto them, thus saith the Lord God,.... Send them this message in writing, as from the Lord; for the prophet was now in Chald:ea, and could not deliver it by word of mouth to those that inhabited the wastes of Israel; but he could tell it to the messenger that came to him, who had escaped from Jerusalem; or send it by him, or some other: ye eat with the blood; or rather "upon", or "by" the "blood" (l); contrary to the law in Lev 19:26 which is a different law from that in Gen 9:4, and from that in Lev 3:17 and refers to an idolatrous practice of the Heathens, which these Jews imitated; who, having slain and offered their sacrifices to devils, sat down round about the blood of them, and ate their food or part of their sacrifice by it, as Kimchi on the text observes. The account Maimonides (m) gives of the Zabians is this, "you must know (says he) that the blood is reckoned very unclean and impure by the Zabians, yet is eaten by them, because they think it is the food of devils; and that he that eats it by this means obtains some communications with them; so that they converse familiarly with him, and reveal things future to him, which the vulgar commonly attribute to devils: notwithstanding there were some among them, with whom it seemed very grievous and difficult to eat blood (for it is a thing which the nature of man abhors); these used to slay some beast, and take its blood, and put it in a vessel, or in a hole dug in the earth, and eat the slain beast, sitting in a circle about the blood; imagining to themselves, in so doing, while they ate the flesh the devils ate the blood, and that this is their food; and by this means friendship, fraternity, and familiarity were contracted between them, because they all ate at one table, and sat on one seat; besides, they were of opinion that the devils appeared to them in dreams, and told them things to come, and were of much advantage to them;'' and accordingly it follows: and lift up your eyes towards your idols; make your devotion, and pray unto them, and worship them, and expect help and assistance from them: and shed blood; innocent blood, as the Targum; they were guilty of murder as well as of idolatry, or shedding of blood, in sacrifice to idols: and shall ye possess the land? can such wretches as you, such gross idolaters and murderers, ever think that you are the children of Abraham, and have a right to the inheritance of this land, or shall long continue in the possession of it, living in such abominable iniquities as these? (l) "super sanguinem", Munster, Montanus, Cocceius, Starckius; "juxta sanguinem"; so some in Vatablus. (m) Moreh Nevochim, par. 3. c. 46. p. 484. Ezekiel 33:26 tEzek 33::27
Say thou thus unto them, thus saith the Lord God,.... Send or write unto them in the name of the Lord, after this manner, as I live, which is the form of an oath; the Lord swears by himself his life, because he could swear by no greater, and for the confirmation of what follows: surely they that are in the wastes shall fall by the sword; by their own sword, falling out one with another; or by the sword of Ishmael Jer 41:2 or by the sword of the Chald:eans, who revenged the death of Gedaliah and others; even such who dwelt amidst the ruins of the city of Jerusalem, and other places, that were become desolate through the ravages of the enemy: and him that is in the open field will I give to the beasts to be devoured; of which it may be supposed there were the greater numbers, since the land was so depopulated: and they that be in the forts, and in the caves, shall die of the pestilence; such as were in fortified cities, or in caverns of the earth, dug in rocks and mountains, where, in neither of them, men and beasts could easily come at them; here the Lord would send his arrow, the plague, that flies by day, and reach them, and destroy them; none can escape his hands; these are three of the Lord's sore judgments, the sword, pestilence, and noisome beasts. Ezekiel 33:28 tEzek 33::28
For I will lay the land most desolate,.... Or, "desolation" and "desolation" (n); one desolating judgment shall follow upon another, until it is completely desolate; it was very desolate already, through the ravages of the Chald:ean army; but it should become more so, through other judgments here threatened them: and the pomp of her strength shall cease; some understand this of the temple, which was the most pompous building in the land, and in which they placed their strength and confidence: but this was destroyed already: it is rather to be interpreted of whatsoever riches, power, and glory, were yet remaining, which should be removed: and the mountains of Israel shall be desolate; which used to abound with vines and olives, with flocks and pastures: that none shall pass through; not only there should be no inhabitant, but no traveller in it, or very few, because of the sword in one part, the pestilence in another, and wild beasts in other places, and a general barrenness and unfruitfulness; so that a traveller would be both in great danger, and in want of provisions to supply himself and cattle. (n) "desolationem et solitudiem", Montanus; "vastitatem et solitudinem", Starckius. Ezekiel 33:29
tEzek 33::21 Here we have,
I. The tidings brought to Ezekiel of the burning of Jerusalem by the Chald:eans. The city was burnt in the eleventh year of the captivity and the fifth month, Jer 52:12, Jer 52:13. Tidings hereof were brought to the prophet by one that was an eye-witness of the destruction, in the twelfth year, and the tenth month (Eze 33:21), which was a year and almost five months after the thing was done; we may well suppose that, there being a constant correspondence at this time more than ever kept up between Jerusalem and Babylon, he had heard the news long before. But this was the first time he had an account of it from a refugee, from one who escaped, who could be particular, and would be pathetic, in the narrative of it. And the sign given him was the coming of such a one to him as had himself narrowly escaped the flames (Eze 24:26): He that escapes in that day shall come unto thee, to cause thee to hear it with thy ears, to hear it more distinctly than ever, from one that could say, Quaeque ipse miserrima vidi - These miserable scenes I saw.
II. The divine impressions and influences he was under, to prepare him for those heavy tidings (Eze 33:22): The hand of the Lord was upon me before he came, and had opened my mouth to speak to the house of Israel what we had in the former part of this chapter. And now he was no more dumb; he prophesied now with more freedom and boldness, being by the event proved a true prophet, to the confusion of those that contradicted him. All the prophecies from ch. 24 to this chapter have relation purely to the nations about, it is probable that the prophet, when he received them from the Lord, did not deliver them by word of mouth, but in writing; for he could not Say to the Ammonites, Say unto Tyrus, Say unto Pharaoh, etc., so and so, but by letters directed to the persons concerned, as Zacharias, when he could not speak, wrote; and herein he was as truly executing his prophetic office as ever. Note, Even silenced ministers may be doing a great deal of good by writing letters and making visits. But now the prophet's mouth is opened, that he may speak to the children of his people. It is probable that he had, during these three years, been continually speaking to them as a friend, putting them in mind of what he had formerly delivered to them, but that he never spoke to them as a prophet, by inspiration, till now, when the hand of the Lord came upon him, renewed his commission, gave him fresh instructions, and opened his mouth, furnished him with power to speak to the people as he ought to speak.
III. The particular message he was entrusted with, relating to these Jews that yet remained in the land of Israel, and inhabited the wastes of that land, Eze 33:24. See what work sin had made. The cities of Israel had now become the wastes of Israel, for they lay all in ruins; some few that had escaped the sword and captivity still continued there and began to think of re-settling. This was so long after the destruction of Jerusalem that it was some time before this that Gedaliah (a modest humble man) and his friends were slain; but probably at this time Johanan, and the proud men that joined with him, were at the height (Jer 43:2); and before they came to a resolution to go into Egypt, wherein Jeremiah opposed them, it is probable that the project was to establish themselves in the wastes of the land of Israel, in which Ezekiel here opposed them, and probably despatched the message away by the person that brought him the news of Jerusalem's destruction. Or, perhaps, those here prophesied against might be some other party of Jews, that remained in the land, hoping to take root there and to be sole masters of it, after Johanan and his forces had gone into Egypt. Now here we have,
1. An account of the pride of these remaining Jews, who dwelt in the wastes of the land of Israel. Though the providence of God concerning them had been very humbling, and still was very threatening, yet they were intolerably haughty and secure, and promised themselves peace. He that brought the news to the prophet that Jerusalem was smitten could not tell him (it is likely) what these people said, but God tells him, They say, "The land is given us for inheritance, Eze 33:24. Our partners being gone, it is now all our own by survivorship, or, for want of heirs, it comes to us as occupants; we shall now be placed alone in the midst of the earth and have it all to ourselves." This argues great stupidity under the weighty hand of God, and a reigning selfishness and narrow-spiritedness; they pleased themselves in the ruin of their country as long as they hoped to find their own account in it, cared not though it were all waste, so that they might have the sole property - a poor inheritance to be proud of! They have the impudence to compare their case with Abraham's, glorying in this, We have Abraham to our father. "Abraham," say they, "was one, one family, and he inherited the land, and lived many years in the peaceable enjoyment of it; but we are many, many families, more numerous than he; the land is given us for inheritance." (1.) They think they can make out as good a title from God to this land as Abraham could: "If God gave this land to him, who was but one worshipper of him, as a reward of his service, much more will he give it to us, who are many worshippers of him, as the reward of our service." This shows the great conceit they had of the own merits, as if they were greater than those of Abraham their father, who yet was not justified by works. (2.) They think they can make good the possession of this land against the Chald:eans and all others invaders, as well as Abraham could against those that were competitors with him for it: "If he, who was but one, could hold it, much more shall we, who are many, and have many more at command than his 300 trained servants." This shows the confidence they had in their own might; they had got possession, and were resolved to keep it.
2. A check to this pride. Since God's providences did neither humble them nor terrify them, he sends them a message sufficient to do both.
(1.) To humble them, he tells them of the wickedness they still persisted in, which rendered them utterly unworthy to possess this land, so that they could not expect God should give it to them. They had been followed with one judgment after another, but they had not profited by those means of grace as might be expected; they were still unreformed, and how could they expect that they should possess the land? "Shall you possess the land? What! such wicked people as you are? How shall I put thee among the children, and give thee a pleasant land? Jer 3:19. Surely you never reflect upon yourselves, else you would rather wonder that you are in the land of the living than expect to possess this land. For do you now know how bad you are?" [1.] "You make no conscience of forbidden fruit, forbidden food: You eat with the blood," directly contrary to one of the precepts given to Noah and his sons when God gave them possession of the earth, Gen 9:4. [2.] "Idolatry, that covenant-breaking sin, that sin which the jealous God has been in a particular manner provoked by to lay your country waste, is still the sin that most easily besets you and which you have a strong inclination to: You lift up your eyes towards your idols, which is a sign that though perhaps you do not bow your knee to them so much as you have done, yet you set your hearts upon them and hanker after them." [3.] "You are as fierce, and cruel, and barbarous as ever: You shed blood, innocent blood." [4.] "You confide in your own strength, your own arm, your own bow, and have no dependence on, or regard to, God and his providence: You stand upon your sword (Eze 33:26); you think to carry all before you, and make all your own, by force of arms." How can those expect the inheritance of Isaac (as these did) who are of Ishmael's disposition, that had his hand against every man (Gen 16:12), and Esau's resolution to live by his sword? Gen 27:40. We met with those (Gen 32:27) who, when they died, thought they could not lie easy underground unless they had their swords under their heads. Here we meet with those who, while they live, think they cannot stand firmly above ground unless they have their swords under their feet, as if swords were both the softest pillows and the strongest pillars; though it was sin, it was sin, that first drew the sword. But, blessed be God, there are those who know better, who stand upon the support of the divine power and promise and lay their heads in the bosom of divine love, not trusting in their own sword, Psa 44:3. [5.] "You are guilty of all manner of abominations, and, particularly, you defile every one his neighbour's wife, which is an abomination of the first magnitude, and shall you possess the land? What! such vile miscreants as you?" Note, Those cannot expect to possess the land, nor to enjoy any true comfort or happiness here or hereafter, who live in rebellion against the Lord.
(2.) To terrify them, he tells them of the further judgments God had in store for them, which should make them utterly unable to possess this land, so that they could not stand it out against the enemy. Do they say that they shall possess the land? God has said they shall not, he has sworn it, As I live, saith the Lord. Though he has sworn that he delights not in the death of sinners, yet he has sworn also that those who persist in impenitency and unbelief shall not enter into his rest. [1.] Those that are in the cities, here called the wastes, shall fall by the sword, either by the sword of the Chald:eans, who come to avenge the murder of Gedaliah, or by one another's swords, in their intestine broils. [2.] Those that are in the open field shall be devoured by wild beasts, which swarmed, of course, in the country when it was dispeopled, and there were none to master them and keep them under, Exo 23:29. When the army of the enemy had quitted the country still there was no safety in it. Noisome beasts constituted one of the four sore judgments, Eze 14:15. [3.] Those that are in the forts and in the caves, that think themselves safe in artificial or natural fastnesses, because men's eyes cannot discover them nor men's darts reach them, there the arrows of the Almighty shall find them out; they shall die of the pestilence. [4.] The whole land, even the land of Israel, that had been the glory of all lands, shall be most desolate, Eze 33:28. It shall be desolation, desolation, all over as desolate as desolation itself can make it. The mountain of Israel, the fruitful mountains, Zion itself the holy mountain not excepted, shall be desolate, the roads unfrequented, the houses uninhabited, that none shall pass through; as it was threatened (Deu 28:62), You shall be left few in number. [5.] The pomp of her strength, whatever she glories in as her pomp and trusts to as her strength, shall be made to cease. [6.] The cause of all this was very bad; it is for all their abominations which they have committed. It is sin that does all this mischief, that makes nations desolate; and therefore we ought to call it an abomination. [7.] Yet the effect of all this will be very good: Then shall they know that I am the Lord, am their Lord, and shall return to their allegiance, when I have made the land most desolate. Those are untractable unteachable indeed that are not made to know their dependence upon God when all their creature-comforts fail them and are made desolate. Ezekiel 33:30 tEzek 33::30 The foregoing verses spoke conviction to the Jews who remained in the land of Israel, who were monuments of sparing mercy and yet returned not to the Lord; in these verses those are reproved who were now in captivity in Babylon, under divine rebukes, and yet were not reformed by them. They are not indeed charged with the same gross enormities that the others are charged with. They made some show of religion and devotion; but their hearts were not right with God. The thing they are here accused of is mocking the messengers of the lord, one of their measure-filling sins, which brought this ruin upon them, and yet they were not cured of it. Two ways they mocked the prophet Ezekiel: -
I. By invidious ill natured reflections upon him, privately among themselves, endeavouring by all means possible to render him despicable. The prophet did not know it, but charitably thought that those who spoke so well to him to his face, with so much seeming respect and deference, would surely not speak ill of him behind his back. But God comes and tells him, The children of thy people are still talking against thee (Eze 33:30), or talking of thee, no good, I doubt. Note, Public persons are a common theme or subject of discourse; every one takes a liberty to censure them at pleasure. Faithful ministers know not how much ill is said of them every day; it is well that they do not; for, if they did, it might prove a discouragement to them in their work not to be easily got over. God takes notice of all that is said against his ministers, not only what is decreed against them, or sworn against them, not only what is written against them, or spoken with solemnity and deliberation, but of what is said against them in common talk, among neighbours when they meet in an evening, by the walls and in the doors of their houses, where whatever freedom of speech they use, if they reproach and slander any of God's ministers, God will reckon with them for it; his prophets shall not be made the song of the drunkards always. They had no crime to lay to the prophet's charge, but they loved to talk of him in a careless, scornful, bantering way; they said, jokingly, "Come, and let us hear what is the word that comes forth from the Lord; perhaps it will be something new, and will entertain us, and furnish us with matter for discourse." Note, Those have arrived as a great pitch of profaneness who can make so great a privilege, and so great a duty, as the preaching and hearing of the word of God, a matter of sport and ridicule, yea though it be not done publicly, but in private conversation among themselves. Serious things should be spoken of seriously.
II. By dissembling with him in their attendance upon his ministry. Hypocrites mock God and mock his prophets. But their hypocrisy is open before God, and the day is coming when, as here, it will be laid open. Observe here,
1. The plausible profession which these people made and the speciousness of their pretensions. They are like those (Mat 15:8) who draw nigh to God with their mouths and honour him with their lips, but their hearts are far from him. (1.) They were diligent and constant in their attendance upon the means of grace: They come unto thee as the people come. In Babylon they had no temple or synagogue, but they went to the prophet's house (Eze 8:1), and there, it is probable, they spent their new moons and their sabbaths in religious exercises, Kg2 4:23. When the prophet was bound the word of the Lord was not bound; and the people, when they had not the help for their souls that they wished for, were thankful for what they had; it was a reviving in their bondage. Now these hypocrites came, according to the coming of the people, as duly and as early as any of the prophet's hearers. Their being said to come as the people came seems to intimate that the reason why they came was because other people came; they did not come out of conscience towards God, but only for company, for fashion-sake, and because it was now the custom of their countrymen. Note, Those that have no inward principle of love to God's ordinances may yet be found much in the external observance of them. Cain brought his sacrifice as well as Abel; and the Pharisee went up to the temple to pray as well as the publican. (2.) They behaved themselves very decently and reverently in the public assembly; there were none of them whispering, or laughing, or gazing about them, or sleeping. But they sit before thee as my people, with all the shows of gravity, and sereneness, and composure of mind. They sit out the time, without weariness, or wishing the sermon done. (3.) They were very attentive to the word preached: "They are not thinking of something else, but they hear thy words, and take notice of what thou sayest." (4.) They pretended to have a great kindness and respect for the prophet. Though, behind his back, they could not give him a good word, yet, to his face, they showed much love to him and his doctrine; they pretended to have a great concern lest he should spend himself too much in preaching or expose himself to the Chald:eans, for they would be thought to be some of his best friends and well-wishers. (5.) They took a great deal of pleasure in the word; they delighted to know God's word, Isa 58:2. Herod heard John Baptist gladly, Mar 6:20. Thou art unto them as a very lovely song. Ezekiel's matter was surprising, his language fine, his expressions elegant, his similitudes apt, his voice melodious, and his delivery graceful; so that they could sit with as much pleasure to hear him preach as (if I may speak in the language of our times) to see a play or an opera, or to hear a concert of music. Ezekiel was to them as one that had a pleasant voice and could sing well, or play well on an instrument. Note, Men may have their fancies pleased by the word, and yet not have their consciences touched nor their hearts changed, the itching ear gratified and yet not the corrupt nature sanctified.
2. The hypocrisy of these professions and pretensions; it is all a sham, it is all a jest. (1.) They have no cordial affection for the word of God. While they show much love it is only with the mouth, from the teeth outward, but their heart goes after their covetousness; they are as much set upon the world as ever, as much in love and league with it as ever. Hearing the word is only their diversion and recreation, a pretty amusement now and then for an hour or two. But still their main business is with their farm and merchandise; the bent and bias of their souls are towards them, and their inward thoughts are employed in projects about them. Note, Covetousness is the ruining sin of multitudes that make a great profession of religion; it is the love of the world that secretly eats the love of God out of their hearts. The cares of this world and the deceitfulness of riches are the thorns that choke the seed, and choke the soul too. And those neither please God nor profit themselves who, when they are hearing the word of God, are musing upon their worldly affairs. God has his eye on the hearts that do so. (2.) They yield no subjection to it. They hear thy words, but it is only a hearing that they give thee, for they will not do them, Eze 33:31. And again (Eze 33:32), they do them not. They will not be persuaded by all the prophet can say, either by authority or argument, to cross themselves in any instance, to part with any one beloved sin, or apply themselves to any one duty that is against the grain to flesh and blood. Note, There are many who take pleasure in hearing the word, but make no conscience of doing it; and so they build upon the sand, and deceive themselves.
3. Let us see what will be in the end hereof: Shall their unbelief and carelessness make the word of God of no effect? By no means. (1.) God will confirm the prophet's word, though they contemn it, and make light of it, Eze 33:33. What he says will come to pass, and not one jot or one tittle shall fall to the ground. Note, The curses of the law, though they may be bantered by profane wits, cannot be baffled. (2.) They themselves shall rue their folly when it is too late. When it comes to pass they shall know, shall know to their cost, know to their confusion, that a prophet has been among them, though they made no more of him than as one that had a pleasant voice. Note, Those who will not consider that a prophet is among them, and who improve not the day of their visitation while it is continued, will be made to remember that a prophet has been among them when the things that belong to their peace are hidden from their eyes. The day is coming when vain and worldly men will have other thoughts of things than now they have, and will feel a weight in that which they made light of. They shall know that a prophet has been among them when they see the event exactly answer the prediction, and the prophet himself shall be a witness against them that they had fair warning given them, but would not take it. When Ezekiel is gone, whom now they speak against, and there is no more any prophet, nor any to show them how long, then they will remember that once they had a prophet, but knew not how to use him well. Note, Those who will not know the worth of mercies by the improvement of them will justly be made to know the worth of them by the want of them, as those who should desire to see one of the days of the Son of man, which now they slighted, and might not see it. Next: Ezekiel Chapter 34
tEzek 33::27
shall fall by the sword--The very object of their confidence would be the instrument of their destruction. Thinking to "stand" by it, by it they shall "fall." Just retribution! Some fell by the sword of Ishmael; others by the Chald:eans in revenge for the murder of Gedaliah (Jer. 40:1-44:30). caves-- (Jdg 6:2; Sa1 13:6). In the hilly parts of Judea there were caves almost inaccessible, as having only crooked and extremely narrow paths of ascent, with rock in front stretching down into the valleys beneath perpendicularly [JOSEPHUS, Wars of the Jews, 1.16.4].
Ezekiel 33:28