1I stalo se ke mně Hospodinovo slovo: 2Lidský synu, promluv k synům svého lidu. Řekneš jim: Jestliže přivedu na zemi meč a lid země vezme jednoho muže ze svého kraje a ustanoví si jej za strážného 3a on uvidí ten meč přicházející na zemi, zatroubí na beraní roh a bude varovat lid 4a ten, kdo poslouchá, uslyší zvuk beraního rohu, ale nenechal by se varovat a meč by přišel a zmocnil by se jej, jeho krev pak zůstane na jeho hlavě. 5Uslyšel zvuk beraního rohu, ale nenechal se varovat, jeho krev na něm zůstane; kdo by se nechal varovat, zachránil by svou duši. 6Jestliže by však strážný uviděl ten přicházející meč, ale nezatroubil by na beraní roh a lid by nebyl varován, přišel by meč a zmocnil by se někoho z nich, ten by byl zachvácen pro svou zvrácenost, ale jeho krev budu vyhledávat z ruky toho strážného. 7Tebe pak, lidský synu, tebe jsem ustanovil strážným domu izraelského. Vyslechneš slovo z mých úst a předáš jim ode mne výstrahu. 8Když řeknu o ničemovi: Ničemo, jistě zemřeš, a ty bys nepromluvil, abys ničemu varoval před jeho cestou, onen ničema zemře pro svou zvrácenost, ale jeho krev vyhledám z tvé ruky. 9Pokud bys však ty ničemu varoval před jeho cestou, aby se od ní odvrátil, ale on by se od své cesty neodvrátil, zemře pro svou zvrácenost, zatímco ty jsi vysvobodil svou duši. 10Ty teď, lidský synu, řekni domu izraelskému: Mluvili jste takto: Když na nás spočívají naše přestoupení a naše hříchy a my v nich chřadneme, jak přežijeme? 11Řekni jim: Jakože jsem živ, je výrok Panovníka Hospodina, cožpak si přeji smrt ničemy? Vždyť jestliže se ničema odvrátí od své cesty, zůstane naživu. Odvraťte se, odvraťte se od svých zlých cest. Proč byste měli zemřít, dome izraelský? 12Ty pak, lidský synu, řekni synům svého lidu: Spravedlnost spravedlivého jej nevysvobodí v den jeho přestoupení, a pokud jde o ničemnost, ničema kvůli ní neklesne v den, kdy se od ní odvrátí. Spravedlivý nebude kvůli ní moci žít v den, kdy zhřeší. 13Když řeknu o spravedlivém: Určitě bude žít, a on by spoléhal na svou spravedlnost, ale provedl by špatnost, žádné jeho spravedlivé činy nebudou připomínány a pro svou špatnost, kterou provedl, pro tu zemře. 14Když dále řeknu o ničemovi: Jistě zemřeš, ale on se odvrátí od svého hříchu a bude konat právo a spravedlnost, 15vrátí zástavu, a pokud ten ničema nahradí lup — pokud by žil podle ustanovení života, aby nepáchal špatnost — určitě bude žít, nezemře. 16Žádné jeho hříchy, kterými zhřešil, mu nebudou připomínány; konal právo a spravedlnost, určitě bude žít. 17Synové tvého lidu říkají: Panovníkova cesta není v pořádku, zatímco sami mají v nepořádku svou cestu. 18Když se spravedlivý odvrátí od své spravedlnosti a bude páchat špatnost, zemře pro ni. 19Když se však ničema odvrátí od své ničemnosti a bude konat právo a spravedlnost, on díky tomu bude žít. 20Vy však říkáte: Panovníkova cesta není v pořádku. Budu vás soudit, každého podle jeho cest, dome izraelský. 21I stalo se v dvanáctém roce našeho vyhnanství, v desátém měsíci, pátého dne toho měsíce, že ke mně přišel uprchlík z Jeruzaléma se slovy: Město bylo vybito. 22Hospodinova ruka na mně spočinula večer, předtím než přišel ten uprchlík, a má ústa se otevřela, než ke mně ráno přišel. Má ústa byla uvolněna a nebyl jsem již němý. 23I stalo se ke mně Hospodinovo slovo: 24Lidský synu, obyvatelé těchto trosek na izraelské půdě říkají: Abraham byl jediný a obsadil zemi. Nás je mnoho, nám byla dána země do vlastnictví. 25Proto jim řekni: Toto praví Panovník Hospodin: Myslíte si, že budete jíst maso s krví, budete pozvedat oči ke svým bůžkům, budete prolévat krev a přitom obsadíte zemi? 26Spoléhali jste se na svůj meč, páchali jste ohavnost, znečistili jste každý ženu svého bližního a chcete obsadit zemi? 27Takto k nim promluvíš: Toto praví Panovník Hospodin: Jakože jsem živ, určitě ti, kteří jsou v troskách, padnou mečem, kdo je na povrchu pole, toho jsem vydal zvěři, aby ho sežrala, a ti kdo jsou v pevnostech a v jeskyních, zemřou na mor. 28Zemi pak proměním ve spoušť a zpustošenou krajinu, bude odklizena její mocná pýcha. Izraelské hory budou zpustošeny tak, že jimi nikdo nebude procházet. 29I poznají, že já jsem Hospodin, až proměním zemi ve spoušť a zpustošenou krajinu kvůli všem jejich ohavnostem, které spáchali. 30A pokud jde o tebe, lidský synu, synové tvého lidu se proti tobě domlouvají u zdí a ve vchodech domů. Jeden mluví s druhým, každý se svým bratrem slovy: Pojďte přece a poslechněte, jaké slovo to vychází od Hospodina. 31Přijdou k tobě jako sejití lidu a posadí se před tebou jako můj lid, budou poslouchat tvá slova, ale nebudou podle nich jednat. Oni totiž provozují vášnivou lásku svými ústy, jejich srdce však jde za jejich nekalým ziskem. 32Hle, ty jsi pro ně jako píseň vášnivé lásky, krásného zvuku a dobře hraješ; budou poslouchat tvá slova, ale jednat podle nich nebudou. 33Až to přijde — a právě to přichází — poznají, že uprostřed nich byl prorok.
Jamieson Fausset Brown Bible Commentary 2 RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
to the children of thy people--whom he had been forbidden to address from
Ezek 24:26-
Ezek 24:27, till Jerusalem was overthrown, and the "escaped" came with tidings of the judgment being completed. So now, in
Ezek 33:21, the tidings of the fact having arrived, he opens his heretofore closed lips to the Jews. In the interval he had prophesied as to foreign nations. The former part of the chapter, at Eze. 33:2-20, seems to have been imparted to Ezekiel on the evening previous (
Ezek 33:22), being a preparation for the latter part (
Ezek 33:23-
Ezek 33:33) imparted after the tidings had come. This accounts for the first part standing without intimation of the date, which was properly reserved for the latter part, to which the former was the anticipatory introduction [FAIRBAIRN].
watchman--
Ezek 33:1-
Ezek 33:9 exhibit Ezekiel's office as a spiritual watchman; so in
Ezek 3:16-
Ezek 3:21; only here the duties of the earthly watchman (compare
2Sam 18:24-25;
2Kgs 9:17) are detailed first, and then the application is made to the spiritual watchman's duty (compare
Isa 21:6-
Isa 21:10;
Hos 9:8;
Hab 2:1). "A man of their coasts" is a man specially chosen for the office out of their whole number. So
Judg 18:2, "five men from their coasts"; also the Hebrew of
Gen 47:2; implying the care needed in the choice of the watchman, the spiritual as well as the temporal (
Acts 1:21-
Acts 1:22,
Acts 1:24-
Acts 1:26;
1Tim 5:22).
3 the sword--invaders. An appropriate illustration at the time of the invasion of Judea by Nebuchadnezzar.
4 blood . . . upon his own head--metaphor from sacrificial victims, on the heads of which they used to lay their hands, praying that their guilt should be upon the victims.
6 his iniquity--his negligence in not maintaining constant watchfulness, as they who are in warfare ought to do. The thing signified here appears from under the image.
7 I have set thee a watchman--application of the image. Ezekiel's appointment to be a watchman spiritually is far more solemn, as it is derived from God, not from the people.
8 thou shalt surely die--by a violent death, the earnest of everlasting death; the qualification being supposed, "if thou dost not repent."
9 Blood had by this time been shed (
Ezek 33:21), but Ezekiel was clear.
10 be upon us--that is, their guilt remain on us.
pine away in them--if we suffer the penalty threatened for them in
Ezek 24:23, according to the law (
Lev 26:39).
how should we . . . live?--as Thou dost promise in
Ezek 33:5 (compare
Ezek 37:11;
Isa 49:14).
11 To meet the Jews' cry of despair in
Ezek 33:10, Ezekiel here cheers them by the assurance that God has no pleasure in their death, but that they should repent and live (
2Pet 3:9). A yearning tenderness manifests itself here, notwithstanding all their past sins; yet with it a holiness that abates nothing of its demands for the honor of God's authority. God's righteousness is vindicated as in
Ezek 3:18-
Ezek 3:21 and Eze. 18:1-32, by the statement that each should be treated with the closest adaptation of God's justice to his particular case.
12 not fall . . . in the day that he turneth-- (
2Chr 7:14; see
Ezek 3:20;
Ezek 18:24).
15 give again that he had robbed-- (
Luke 19:8).
statutes of life--in the obeying of which life is promised (
Lev 18:5). If the law has failed to give life to man, it has not been the fault of the law, but of man's sinful inability to keep it (
Rom 7:10,
Rom 7:12;
Gal 3:21). It becomes life-giving through Christ's righteous obedience to it (
2Cor 3:6).
17 The way of the Lord--The Lord's way of dealing in His moral government.
21 twelfth year . . . tenth month--a year and a half after the capture of the city (
Jer 39:2;
Jer 52:5-
Jer 52:6), in the eleventh year and fourth month. The one who escaped (as foretold,
Ezek 24:26) may have been so long on the road through fear of entering the enemy's country [HENDERSON]; or, the singular is used for the plural in a collective sense, "the escaped remnant." Compare similar phrases, "the escaped of Moab,"
Isa 15:9; "He that escapeth of them,"
Amos 9:1. Naturally the reopening of the prophet's mouth for consolation would be deferred till the number of the escaped remnant was complete: the removal of such a large number would easily have occupied seventeen or eighteen months.
22 in the evening--(see on
Ezek 33:2). Thus the capture of Jerusalem was known to Ezekiel by revelation before the messenger came.
my mouth . . . no more dumb--that is, to my countrymen; as foretold (
Ezek 24:27), He spake (Eze. 33:2-20) in the evening before the tidings came.
24 they that inhabit . . . wastes of . . . Israel--marking the blindness of the fraction of Jews under Gedaliah who, though dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance.
Abraham was one . . . but we are many--If God gave the land for an inheritance to Abraham, who was but one (
Isa 51:2), much more it is given to us, who, though reduced, are still many. If he, with 318 servants, was able to defend himself amid so many foes, much more shall we, so much more numerous, retain our own. The grant of the land was not for his sole use, but for his numerous posterity.
inherited the land--not actually possessed it (
Acts 7:5), but had the right of dwelling and pasturing his flocks in it [GROTIUS]. The Jews boasted similarly of their Abrahamic descent in
Matt 3:9 and
John 8:39.
25 eat with the blood--in opposition to the law (
Lev 19:26; compare
Gen 9:4). They did so as an idolatrous rite.
26 Ye stand upon your sword--Your dependence is, not on right and equity, but on force and arms.
every one--Scarcely anyone refrains from adultery.
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 Chaldeans in revenge for the murder of Gedaliah (Jer. 40:1-44:30).
caves-- (
Judg 6:2;
1Sam 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].
28 most desolate-- (
Jer 4:27;
Jer 12:11).
none . . . pass through--from fear of wild beasts and pestilence [GROTIUS].
30 Not only the remnant in Judea, but those at the Chebar, though less flagrantly, betrayed the same unbelieving spirit.
talking against thee--Though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly spirit, his peculiarities of manner and his enigmatical style (
Ezek 20:49); making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; but God's word speaks of things as they really are, not as they appear.
by the walls--in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation.
in the doors--privately.
what is the word--Their motive was curiosity, seeking pastime and gratification of the ear (
2Tim 4:3); not reformation of the heart. Compare Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it (Jer. 42:1-43:13).
31 as the people cometh--that is, in crowds, as disciples flock to their teacher.
sit before thee--on lower seats at thy feet, according to the Jewish custom of pupils (
Deut 33:3;
2Kgs 4:38;
Luke 10:39;
Acts 22:3).
as my people--though they are not.
hear . . . not do-- (
Matt 13:20-
Matt 13:21;
Jas 1:23-
Jas 1:24).
they show much love--literally, "make love," that is, act the part of lovers. Profess love to the Lord (
Matt 7:21). GESENIUS translates, according to Arabic idiom, "They do the delights of God," that is, all that is agreeable to God. Vulgate translates, "They turn thy words into a song of their mouths."
heart goeth after . . . covetousness--the grand rival to the love of God; therefore called "idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's affection from the Creator to the creature (
Matt 13:22;
Eph 5:5;
1Tim 6:10).
32 very lovely song--literally, a "song of loves": a lover's song. They praise thy eloquence, but care not for the subject of it as a real and personal thing; just as many do in the modern church [JEROME].
play well on an instrument--Hebrew singers accompanied the "voice" with the harp.
33 when this cometh to pass--when My predictions are verified.
lo, it will come--rather, "lo it is come" (see
Ezek 33:22).
know--experimentally, and to their cost.
Having in the thirty-third chapter laid down repentance as the necessary preliminary to happier times for the people, He now promises the removal of the false shepherds as preparatory to the raising up of the Good Shepherd.