Ezek. 33 According to the duty of a watchman in warning the people, Ezekiel is admoished of his duty in warning sinners, Ezek. 33:1–9. God showeth the manner of his dealings with the righteous that revolteth, and with the returning sinner, Ezek. 33:10–16.

The prophet, after three years’ silence enjoined him now hath his mouth opened by new commission. To the chidldren of thy people; to the Jews in general, to who he had not spoken since what he spake in the 24th chapter, Say unto them; propound a parable unto then When; if at any time.

The sword of the enemy, or any other danger which he may foresee in any of the causes or forerunners of it. Come, i.e. coming, approaching to the land.

Whosoever considers not and minds not what he hears, who hears and does not consider, he turns a deaf ear to the meaning, though not to the sound of the trumpet. Taketh not warning; apprehends not, nor will be made apprehensive of, the danger, to provide for resisting or fleeing the sword.

He heard, as well as others who escaped, and he might have delivered himself, as they did who took warning. He is the only cause of his own death. Shall deliver his soul; shall save his life, preserve his own person.

Blow not the trumpet; neglect his charge, which is to give the alarm. Be not warned; but, unwarned, are surprised by the enemy. Taken away in his iniquity; punished by the Lord for his sins and trespasses formerly done, and he is destroyed under the present fault of not watching, which is a fault…

These three verses are the same with the 17th, 18th, 19th verses of the third chapter, where see them explained.

Speak, declare from me, unto the house of Israel; the residue of the two tribes, which are brought to Babylon; or else to those already there, and here their brethren are on the way thitherward, since Jerusalem was taken.

As I live, saith the Lord God: see Ezek. 5:11, Ezek. 16:48, Ezek. 17:16. I have no pleasure: see Ezek. 18:23, Ezek. 18:32. But that the wicked: here is an ellipsis; but I have pleasure in the seasonable return the sinner makes from sin to holiness, and from death to life.

As for the wickedness of the wicked, & c.: see Ezek. 3:20, Ezek. 18:20–22, Ezek. 18:24, where the same things are explained.

The righteous; who hath in his life that is past kept the law and forborne evil, hath done what is right and good, and not done what is evil, both which parts of this righteousness are described in Ezek. 18:5–9.

See Ezek. 18:21.

See Ezek. 18:7, Ezek. 18:9. Without committing iniquity: it is not a sinless life here required or supposed, but a life in which a man doth not habitually and wilfully work iniquity.

As the threat against a righteous man that proves a presumptuous apostate was stated in the former part of the 12th, and in the whole 13th verse, so in these three verses the case of a repenting and reforming sinner is stated and determined to his encouragement and comfort, and they are the same…

These impious, obstinate quarrellers will accuse and do condemn the just and holy God, that they may acquit themselves. See this verse explained, See Poole “Ezek. 18:25”, See Poole “Ezek. 18:29”.

In these two verses the cases are so clearly stated, that it is as clear as the sun the ways of God are very just, and that none but ignorant atheists would think or surmise otherwise.

Still blinded prejudice quarrels. Judge; call you to account, plead with you, and pass sentence. Every one: this is added to rouse every one up to repent of all sins, and of this particularly.

In the tenth month, in the fifth day of the month; that is one year and five months after the thing was done, and temple burnt, and the city sacked. One that had escaped; one whose own care, but God’s wonderful providence had much more, befriended him; perhaps it might be one of those that yielded…

The hand of the Lord was upon me; the powerful influence of the prophetic Spirit inspired me, and prepared me for what followed. Had opened my mouth; not that the prophet was dumb through impotence and inability to speak, for he had prophesied against many nations, but he was forbidden to say any…

They that inhabit; who were left behind, having either hid themselves, but now come out of their holes, or returned from neighbour countries, whither they fled, or permitted by the conqueror to stay and plant vineyards.

Say unto them; remove them from this dangerous carnal confidence, and show them what they do, and by that what they are, how far from Abraham’s seed, his genuine seed. Ye eat with the blood: whatever might be the reason why, it is most certain this was forbidden, Gen. 9:4, Lev. 17:14, Lev.

Ye stand upon your sword; you trust to your sword, and stand with it as it were drawn ready to kill and slay, you do all with violence and force, not regarding what is right and equal, and fear no restraints or punishments. Abomination; idolatry, or other wickedness not to be named.

The wastes; the ruinous heaps of cities or towns, in which some sorry habitations might possibly be found by them. Shall fall; the Chaldean soldier ransacking all places, and either expecting or by chance finding them there, shall kill in revenge of Gedaliah’s death and Ishmael with others shall…

I will lay the land; I do purpose to destroy utterly all in this land; and what can escape, when savage beasts, cruel men, and a pestilential air all concur to ruin the land? The pomp of her strength; the stately and pompous shows of her strength, and her former riches and power.

I would have had them acknowledge me to be the Lord by my blessings which beautified the land, by my holy precepts which directed to piety and justice, by my mercy and kindness towards them; but they despised my mercy, broke my law, abused my bounty; and now by the punishment of their sins, as I…

The children; captives in Babylon. Thy people; thy, not my people; God doth debase, degrade, and disown them. By the walls; as men now do in cities or towns, so then they stood up to the wall, when, meeting in the streets, they would talk together.

Flocking to the school of some famous doctor, or as men and women flock to hear some famous preacher, or as they were wont to the synagogues to hear their learned scribes. So we find the elders of Judah, Ezek.

These Jews esteem and regard thee and what thou sayest, as men regard a skilful musician, who to a well-tuned instrument hath sung the praises of virtue or of virtuous men; it pleaseth their ear, but it doth not frame their hearts and life to virtue.

When all thou hast prophesied against the Jews shall, as that thou prophesiedst against the nations, come to pass to their ruin, they shall know thou wast no musician, but a prophet sent of God, to forewarn them to flee from wrath; not employed by men, to please their wanton ear and fancy.