Matthew Poole and continuators on Ezekiel 33

2. Son of man, speak to the children of thy people, and say unto them, when I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman:

The Prophet, after three years silence injoined him, now hath his mouth opened by new Commission.

To the Iews in General, to whom he had not spoke since what he spake in the 24th Chapter.

Propound a parable unto them.

If at any time

War, or any sore judgment.

Choose out a man, who lives on the Borders, knows the Avenues, and the wayes, the Enemy will most likely come to assault them.

Appoint him to watch the Coasts, that they may not be surprised.

Marginal references: Heb. [illegible: 1 word] when I [illegible: 1 word] a sword [illegible: 1 span]

3 If when he seeth the sword come upon the land, he blow the trumpet , and warn l the people;

Of the Enemy, or any other danger, which he may foresee, in any of the causes, or forerunners of it.

i. e. Coming, approaching to the Land.

Sound the alarm, the sound of the Trumpet is a warning, yet to this sometimes 'tis necessary to add a warning by word of mouth, and tell people, brought together by the Trumpet, what he seeth.

4 Then whosoever the sound of the trumpet, and taketh not warning; if the sword come and take him away, his blood shall be upon his own head .

Considers not, and minds not what he hears, who hears, and do's not consider, he turns a deaf ear to the meaning, tho' not to the sound of the Trumpet.

Apprehends not, nor will be made apprehensive of the danger, to provide for resisting, or flying the sword.

Destroy him.

The guilt and blame of his blood, of his death.

Shall never be charged on any, but himself.

Marginal references: Heb. He that hearing heareth.

5 He heard the sound of the trumpet, and took not warning; his blood shall be upon him: But he that taketh warning shall deliver his soul .

He heard, as well as others who escap't, and he might have delivered himself, as they did, who took warning.

He is the only cause of his own death.

Shall save his life.

Himself, preserve his own person.

6 But if the watchman see the sword come, and and blow not the trumpet, and the people be not warned: if the sword come and take away any person from among them, he is taken away in his iniquity , but his blood will I require at the watchmans hand.

Neglect his charge, which is to give the Alarm.

But, unwarned, are surprized by the Enemy.

Punisht 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 in every one, that is so secure in time of War.

The guilt of that blood.

Charge upon, and for it punish the Watchman, who sinn'd in not giving warning.

9 Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity, but thou hast delivered thy soul.

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

10. Therefore, O thou son of man, speak unto the house of Israel , thus ye speak , saying, if our transgression, and our sins be upon us, and we pine away in them, how should we then live ?

Declare to them from me.

The residue of the Two Tribes, which are brought to Babylon, or else to those already there, and hear their Brethren are on the way thitherward, since Ierusalem was taken.

Thus ye discourse among your selves, object against God, and his Prophet, and your own Duty, some of you out of infirmity, others out of perverseness.

The unpardoned guilt, and the unsupportable punishment of our sins, who were warned, and took not warning, do thus, as in the wasting our Countrey, burning our City, abolishing the publick Worship of God, come upon us, we shall pine away, consume, 'tis too late to hope, 'twill be better with us now, we should have heard, and followed the Counsel earlier, if we would have delivered our own souls: if the Prophet spake true at first, there is no hope, say the weaker, if there be hope now after so peremptory Menaces, and so great Execution, the Prophet did not speak truth say the perverse, and so concluded they would, as they were, run the hazard.

How can it be better with us, if the threats be true, and sure, 'twill be worse, if not true, how are his promises to be rested on, that 'twill be better.

Marginal references: chap. 24.23.

11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel.

Vid. chap. 5. ver. 11. and chap. 16. ver. 48. let. f, and 17. chap. 16. let. g.

See chap. 18. ver. 23. and v[illegible: 1 letter]r. 32. l[illegible: 1 letter]t. a.

Here an ellipsis, but I have pleasure in the seasonable return, the Sinner makes from Sin to Holiness, and from Death to L[illegible: 1 letter]fe.

O leave sin, cease to do evil, be perswaded to repent, it will please me to pardon your faults, and to throw away the r[illegible: 1 letter]d, and to save your persons.

Death is your choice, not mine, so long as you go on in the way that is not Good; who[illegible: 1 letter]o sinneth against me, wrongeth his own soul, and love to [illegible: 2 letters]n is interpretatively a love, and choosing of Death. 'Tis your culpable will, not my severe resolution, that you die.

Marginal references: 2 Sam. 14.14. chap. 18.23, 32.; chap. 13 [illegible: 1 letter]1.

12 Therefore, thou Son of man, say unto the children of thy people; The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness: neither shall the righteous be able to live for his righteousness in the day that he sinneth .

See chap. 3. ver. 20. and chap. 18. ver. 24. tot.

Vid. chap. 18. ver. 21, 22. tot.

See chap. 3. ver. 20. and 18. chap 24. where the same things are explained.

Marginal references: chap. 3.20[illegible: 1 word] and 1[illegible: 1 letter].24.

13 When I shall say to the righteous that he shall surely live ; if he trust to his own righteousness , and commit iniquity , all his righteousness shall not be remembred ; but for his iniquity that he hath committed he shall die for it .

Who hath in his life, for what is past, kept the Law, and forborn evil, hath done what is right and good, and not done what is evil, both which parts of this Righteousness are described in chap. 18. ver. 5, 6, 7, 8, 9.

Make him promise of doing him good, and giving him Life, Peace, every Blessing, and Happiness.

If he conclude former Righteousness is sufficient, and therefore turn to ways of sin pleasing to an evil heart.

Give himself to doing evil, as 'twere his work.

No regard shall be had to what he had done, he doth himself practically renounce it, and interpretatively recant his doing it.

In his Apostacy, and backs[illegible: 1 letter]idden state.

Shall be punished, his comforts shall be taken away, or die in his hand, he shall live, and die miserably.

His iniquity, and punishment of it, and this is emphatically repeated, as chap. 18.26.

14 Again, when I say unto the wicked, thou shalt surely die; if he turn from his sin , and do that which is lawful and right.

Chap. 18. ver. 21. let. f.

Ibid.

Marginal references: Heb. judgment and justice.

15 If the wicked restore the pledge, give again that he had robbed , walk in the statutes of life without committing iniquity; he shall surely live , he shall not die.

Chap. 18. ver. 7. let. q.

Ibid. let. r.

'Tis not a sinless life here required, or supposed, but a Life in which a man doth not habitually, and wilfully work iniquity.

Vid. chap 18. ver. 9. let. i.

Marginal references: Exod. 22.1, 4. Lev. 6.2, 4. Num. 5.6, 7.

16 None of his sins that he hath committed. shall be mentioned unto him: he hath done that which is lawful and right, he shall surely live.

See chap. 18. ver. 16. tot.

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 with chap. 18. ver. 21, 22, and with ver. 27, 28. which see.

17 Yet the children of thy people, say the way of the LORD is not equal: but as for them, their way is not equal .

These Impious, obstinate quarrelers will accuse, and do condemn the just, and Holy God, that they may acquit themselves, see this verse explained, chap. 18. ver. 25, 29.

Marginal references: ver. 20▪

19 But if the wicked turn from his wickedness, and do that which is lawful, and right, he shall live thereby .

In these two verses the cases are so clearly stated, that 'tis as clear as the Sun, the wayes of God are very just, and that none but ignorant Atheists, would think or surmise otherwise.

20 Yet ye say, The way of the LORD is not equal: O ye house of Israel, I will judge you every one after his ways.

Call you to account plead with you, and pass sentence.

This is added, to rouse every one up to repent of all sins, and of this particularly.

A terrible threat, and I know not how a greater could be denounced against sinners then this, God infinitely Holy, and perfectly just, will judge them according to their unequal, unrighteous, sinful wayes, and according to his inflexible justice. And if God enter thus into judgment, who can stand in sight?

Still blinded prejudice quarrels.

Marginal references: chap. 18.25. verse 17.

¶ And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month , that one that had escaped out of Jerusalem came unto me, saying , the city is smitten .

That is one year, and five months after the thing was done, and Temple burnt, and the City sacked.

One whose own care, but Gods wonderful Providence had much more befriended him, perhaps it might be one of those, that yeilded to the Babylonians before, but was resolved to see the upshot of all.

Likely giving a particular account of the whole.

Ierusalem.

Taken and plundered the inhabitants, or slain, or Captives, and the City sackt razed, and burnt.

Marginal references: chap. 1.2.; 2 King. 25.

22 Now the hand of the LORD was upon me in the evening afore he that was escaped came, and had opened my mouth until he came to me in the morning: and my mouth was opened, and I was no more dumb.

The powerful influence of the Prophetick spirit, inspired me, and prepared me for what followed.

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 thing of the Jews, to threaten, warn, counsel, or command, chap. 24.25 26, 27. and chap. 29.21. but now the spirit moved me to speak, and continued his motion, till the messenger came, and ever after, for God did not command him silence any more.

24 Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land, but we are many; the land is given us for inheritance .

Who were left behind, having either hid themselves but now come out of their holes, or returned from neighbour Countreys, whither they fled or permitted by the Conqueror to stay and plant Vineyards.

Places once very fruitful and abounding with people, but now by the spoil of the Souldiers, emptied of inhabitants, and made as a desolate Wilderness.

Our Father had hereditary right to all this land, when but one, and he multiplyed to a great Company, and so they possessed the Land, we Children of Abraham, though diminisht, are many, and the Divine goodness will surely appear then, and continue to us both right, and possession, and we▪ shall fill the Land, and recover our former state and priviledges

'Twas given by promise to us the Seed, as well as to our Progenitour, nay more 'tis given us in possession, we dwell in it, when Abraham had not one foot of it in his possession.

The perpetual inheritance is ours. Thus with vain fallacious arguments they cheat one another.

Thus think and speak, thus with vain reasonings they deceive themselves.

25 Wherefore say unto them, Thus saith the Lord GOD: ye eat with the blood , and lift up your eyes toward your idols, and shed blood ; and shall ye possesse the land?

Remove them from this dangerous carnal confidence, and shew them what they do, by that, what they are, how far from Abrahams seed, his genuine Seed.

What ever might be the reason why, tis most certain, this was forbidden, Gen. 9.4. Lev. 17.14. and 19.26. they sinned by violating this Law.

Honouring, praying, depending on, and committing your selves to the protection, and guidance of those dumb Idols. Vid. c. 18.6. let. k.

Innocent blood, ye are murtherers.

Polluted with such, and many other heinous sins, and what colour of hope can you have, that you shall possesse the Land? The question includes a peremptory denial.

Marginal references: Lev. 3.17. and 7.26. and 17.10. Deut. 12.16.

26 Ye stand upon your sword, ye work abomination, and ye defile every one his neighbours wife, and shall ye possesse the land?

You trust to your Sword, and stand with it as 'twere 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.

Idolatry, or other wickedness not to be named.

Adultery is so common among you, that 'tis no bold hyperbole to say, every one defiles his neighbours wife.

And can such sinners flatter themselves, that they shall inherit the Land promised to a holy and good Father, and to the like Seed? Will not the Land spew Jewish sinners out, as it did spew out such Canaanit[illegible: 1 letter]h sinners?

27 Say thou thus unto them, Thus saith the Lord God; As I live, surely they that are in the wastes shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the forts , and in the caves shall dye of the pestilence.

The ruinous heaps of Cities, or Towns, in which some sorry habitations might possibly be found by them.

The Chaldean Souldier ransacking all places, and either expecting, or by chance finding them there, shall kill in revenge of G[illegible: 1 letter]da[illegible: 1 letter]iahs death, and I[illegible: 1 letter]mael, with others shall destroy some of them.

That wanders in the Fields shall be a prey to Lions, or other ravenous Beasts, that will multiply in that ruined Countrey.

Out of the reach of Men, and Beasts, my hand shall reach, I will send the Pestilence, that shall sweep them away.

Marginal references: chap. 3[illegible: 1 letter].; Heb. [illegible: 1 span] him.

28 ¶ For I will lay the land most desolate, and the pomp of her strength shall cease: and the mountains of Israel shall be desolate, that none shall pass through.

I do purpose to destroy utterly all in this Land, and what can escape, when salvage Beasts, cruel men, and a pestilential Air all concur to ruine the Land?

The stately, and pompous shews of her strength, and her former riches and power.

On which were Vineyards▪ and Oliveyards, where the joyful sounds of the Vintage, and Harvests did glad the heart, there shall be utter desolation.

No man daring to venture for fear of wild Beasts, or Pestilential Air, or Famine in those wasted Mountains.

Marginal references: Heb. [illegible: 1 word] on and [illegible: 1 word].; chap. [illegible: 2 letters]. and 24.21. and 30.6[illegible: 1 letter].

29 Then shall they know that I am the LORD , when I have laid the land most desolate, because of all their abominations wich they have committed.

I would have had them acknowledged me to be the Lord by my blessings, which beautifyed 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 threatned, and by laying the Land most waste, they shall be constrained to own, and submit to me, as the Lord.

30 Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, come , I pray you, and hear what is the word that cometh forth from the LORD.

Captives in Babylon.

Thy, not my people, God doth debase, degrade, and disown them.

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.

Others got into the porches or doors of their houses, this they did to tell each other what news of their Countrey.

Come I pray let us go up to the Prophet, the true Prophet, and enquire what God hath revealed to him, and what he may reveal unto us, whether any, or when will that end of our sorrows be.

And all ends in this at last.

31 And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness.

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 Iudah, chap. 8.1. which see at let. f. so the Disciples of the great Rabbies sat at their feet, so is Saul said to be brought up at the feet of Gamal[illegible: 1 letter]el.

By their outward deportments, you might judge them to be my people, and hear seemingly very attentive.

They do onely hear what thou sayest, but they will not do it.

All their love is but from teeth outward, either to me, my word, or my Prophet, saith God,

Their desire, love and care is about their gain, how to make thriving bargains, how to place out and secure their money with excessive, and intolerable usury and increase.

Marginal references: chap. 14.1[illegible: 1 letter] and 20.1 &c.; Heb. [illegible: 4 letters] ing to the [illegible: 3 letters] ing of the [illegible: 1 word]; Or, my [illegible: 1 word] sit before thee.; Isa. 29.12.; Heb. [illegible: 1 word] loves, [illegible: 1 word].

32 And lo, thou art to them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.

These Iews 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 vertue, or of vertuous men; it pleaseth their ear, but it doth not frame their hearts and life to vertue. They loved him for his eloquent lamentation, and reproof of their Enemies, and for foretelling that they should fall, and saying nothing against them, and their sins for these three years past, but when he exhort, or disswades them to duty, or from sin, they'l hear, not do.

Marginal references: Heb. song of loves.

33 And when this cometh to pass (lo it will come) then shall they know that a prophet hath been among them.

When all thou hast prophesied against the Iews 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 you to fly from wrath, not imployed by Men, to please their wanton ear and fancy.

Marginal references: chap. 2.5.